MARGARITON. A RICH TREASURE DIScovered of Problems and their Resolves▪ 

in 3 Parts  
Amorous.  
Natural  
Moral & Politique    
Faithfully translated out of French.  
LONDON Printed for D: Frere. 1640   
NATURE   

MARGARITON. A RICH TREASURE DISCOvered of Problems and their Resolves.  

In three Parts.  
Amorous.  
Natural  
Moral and politic.   
Faithfully translated out of French, for the profit and delight of the Ingenious English of both Sexes; to serve as a useful help in their Discourse.  
LONDON. Printed by B. Alsop. and T. F. for DANIEL FRERE, and are to be sold at his Shop, at the Red Bull in little Britain. 1640.   

TO THE INGENIOUS AND Courteous Readers of both Sexes, in great Britain Health and Happiness.  
THe Learnt Poet Horace intending to bestow the true praise of Wisdom upon them which are most worthy, saith that they most of all deserve it, which knoweth best to join Profit and Pleasure together, for those two thins to the Jngenious are excellent and admirable: For as much as hesiod reporteth, that the Heathen Gods desire that profit might daily be accompanied with travel and labour, and that usually the end of pleasure is bitter and unpleasant, therefore ought he to be mended for a good Artist, which can with facility & dexterity incorporate and unite them, as the one may still interchangeably ensue and rise of the other, to which intent (notwithstanding their diversity of opinions the ancient Philosophers endeavoured to the uttermost, seeking every one according to their ingenuity to polish and beautify that most excellent portion of us, the Mind as prepared the beetter to receive the Print of virtue's seal, we might in this race of Frailty climb to some degree (at least of true happiness & sound felicity) but because the name of virtue is of such Majesty, as at first view it would dismay the countenance of her timorous beholders, certain Philosophers casting aside their frosty beards, and other such ceremonies of Philosophical show: with loving care to maintain and cherish those soft and sweet gentle minds, and tender natures that cannot presently combat with the tediousness of scholastic exercises have studied and presented certain pleasant confections (wherewith to excite & sweeten the study of Philosophy handling each part thereof so familiarly and facilly, that the most wild and stupid heads were oftentimes incited to hearken and follow their wholesome documents. Like the Phrygian Fabler Aesop, giving feigned speech to Creatures unreasonable, under pretence thereof hath left to future posterity, most necessary Precepts of all Humanity & Moral duty the like hath been done in all ages by many Noble Poets, who in their fabled Forgery (if rightly marked) have uttered all manuer of most deep and profound Learning. I speak not of Comic writers, who pretending but sport, by pretty contriving of Parts and Persons, teach how to behave ourselves towards all sort of Persons, and specially to shun the cozening gins of those which are registered amongst the vilest kind of people; which fruit is also to be gathered of our common plays and interludes; which grounded (ordinarily) upon the rule of Philosophy, do whet and sharpen the wits of the beholders; as those exercises of Tilting, Torney, Wrestling, leaping, or running, do by use strengthen the limbs, and frame the body better and more ably to discharge, when need shall require their office of arms. But lest I should wade too far in the praise of Philosophy, which may be termed as a labyrinth: Give me leave, Courteous Reader, to let you understand that this little book in French, happening to my hands of late, perusing of it, found it like a bed of various pearl, or a rich ship fraught with precious wares & Aromatic Drugs the Work sure of som● learned and skilful wri●ter, although he concealest his name, aiming principally to the like good purpose, though it could not be labour in vain to spend some Recreative hours in teaching it to speak our mother English tongue.  
Especially, for that having throughly perused the same, and found the Author had so excellently by ●ay of question couched together the most necessary ●oints of all Philosophy as to the ingenious Reader. Who thoroughly and diligently observes, it will bring with it exceeding rich increase, both of profit and pleasure; more particularly; because in order of his treatise, not intermeddling with the particular duty ●f any calling or estate, he generally concludeth of matter not impertinent to all degrees, so that leaving the rawness of the Jnfant, and childish years to the care and correction of their Nurses and Schoolmasters, beginneth to shape his first Precepts to the best advantage of that age which (as it is most disposed to the vanity of Love, so most likely be abused and miscarried by the same) may here in some part learn to know and eschew the tempting deceits, and subtle devises of that boyish God and his blind Disciples; From thence our Author leadeth us into the dark store-house of Nature's secrets, where with open Eye, perusing the weak condition of the World and Worldly things, and things, and of us ourselves for whose sake they were principally ordained, may remain thereof, more mindful and thankful to our Creator. Lastly our Author bringeth us to the Fountain of good nurture, teaching not only in private cases of our own lives and houses; but in Commonwealth's matters also, to give such verdict of things incident, as amongst the wise and sagest Governors, shall make us esteem not solely ignorant or empty of understanding: but like the Bee that sucks and tastes of every flower, gathers somewhat to lad herself with to her hive: so there is not a question or demand in this Book, but you may reap some benefit by it.  
All which things, although they be not unknown, may by the learned be collected out of the Works of sundry authentic Authors, yet al● men having not such opportunity, whereby to searc● and run over their numerous volumes, it may be expected, the most part of both sexes, especially those who have not such Libraries, but their ingenious disposition moveth them to spend their vacant hours in some virtuous exercises sometimes may employ themselves in the perusing of this book which may add some curious structure to nature's Artist (Discourse) which is an excellent Ornament to that person who is completely furnished & endowed with variety of it, wherefore my courteous Readers and buyers of this book, I hope you which reap and enjoy some benefit by it, will with equity judge & censure this my translation these brief Collection as of a labour willingl●● undertaken, and especi●ally those that canno● understand it in the Original. For the delect●able Recreation of you● mind, and profitable help unto Discourse whereunto be wishe●● universally most happy success.  
Farewell Yours, T. S.   

QVESTIONS of LOVE, and the Answers,  
Question.  
WHereof doth it come, that Ruffians, jesters, and common Dancers, be less subject to Love than others?  
Answer. That may come by the continual familiari●● that such men have with women: in whom they have no pleasure for respect of Love, or whose familiarity doth make love ●●oathsome, or out of taste.  
Q. What is the cause, that he that loveth fervently is soon angry?  
A. Because the spirits, and humours of Lovers be very hot, and boil continually.  
Q. How cometh it to pass, that an 〈◊〉 morous woman is so curious to be finely ap●parelled and decked?  
A. She doth it to increase and set forth her beauty, thereby to subdue and draw●● those unto her, that be most beautiful an●● desirous to Love.  
Q. But why be rough and hairy 〈◊〉 more prone and disposed to the amorous battle of Love, than others?  
A. Because they abound and be mo●● full of humours than others.  
Q. What hath moved certain Greek Poets, to say: that Love is the most exce●●lent amongst all the heavenly Gods?  
A. It is perchance because there is 〈◊〉 Philosopher that doth teach the manners man's life so well as he, or maketh man mo●● practise of quick spirited.  
Q. But why hath Love been esteemed God?  
A. Because he maketh an● Idiot to speak well, a coward to be bold and hardy, a m●● lancholike man joyful, a heavy and sloth●●full man prompt and ready to all enterpri●ses, be they never so great. Or else he 〈◊〉 made a God, for man to excuse himself and to cast upon Love all that, which by the same he hath done and sustained.  
Q. Why be Lovers so desirous of corporal and bodily beauty?  
A. Because beauty (as ancient Poets do affirm) doth please the Gods, is agreeable to men, is not loathsome nor hea●●y to him that is endued therewith, but desired above all things that may be wished.  
Q. What is the reason and cause of Nosegays, Garlands of flowers, and green Boughs, wherewith Lovers be went to ●●dorn the fronts of their Lady's Lodgings?  
A. It is to honour them as their God's ●n earth, and to show that such Nosegays, Garlands, and May-boughes, do serve for ●he spoils and triumphs of their Ladies, ●nd for true signs of the service and devotion of their loving Servants.  
Q. But whereof cometh it that we ●●eame seldom of the thing that we love?  
A. All Lovers being tossed and vexed with ●●vers thoughts, cannot steadfastly grave ●nd settle any one thing in their fantasy: ●r their thoughts be like the circles and ●●ubblings of the water, which are dissipated, ●e one by the other.  
Q. From whence cometh it, that certain Lovers upon the view, and sight of their Ladies do blush?  
A. It riseth of the blood and spirits which ascend upwards, whereof the face, fulles● of pores of any part of the body, doth charge itself with colour. It may be also that it proceedeth of a singular reverence that they bear to their Paramours.  
Q. But why do they afterwards wax pale?  
A. There is no true Lover but is troubled with some disquiet, or contrariety. I● the cause then of his pain do present itself before his eyes, the same doth easily grow and increase. And so Nature retiring unto the inward parts, as into her hold o● sort, carrieth with her both the blood and spirits, leaving the superior parts without any colour.  
Q. How chanceth it, that barren and unfruitful women be more hot and prompt to love, than they which are fruitful and bear● Children?  
A. Because that such do more abound with-seed, and do purge themselves of thei● natural disease less than other do.  
Q. Why do Lovers delight to bear in their hands Nosegays and Apples?  
A. All Love●s have a desire to enjoy and possess the flower and the fruit of others age and beauty, wherein they rejoice, whensoever they see the same. And so be amorous both of flowers and fruit, and of all such beautiful things that they see.  
Q. But why be Lovers for the most part ready to weep?  
A. Poor Lovers continually be pricked with some Nail, and feel cause whereof to complain, being of Nature, fearful, suspicious, jealous, and troubled, so that it is no marvel, if such and the like passions do provoke them to tears.  
Q. What meaneth it that Lovers be continually as it were in a fire?  
A. The affection of Love doth move and trouble their spirits, which doth raise in them this heat.  
Q. Why be women more prove to Love, than any other creatures at all times and seasons?  
A. Nature hath endued them with more delicate touchings, and with more moderate complexion then other. Besides this, they be of complexion hot and moist: a thin● very proper and requisite to Lov●.  
Q. How cometh it, that men take 〈◊〉 pleasure in the play and Game of Love when they have lust to make water?  
A. Because even then the Conduits a● full: and that which is full of moystnes● cannot receive other humour. It may b● also, that the heaviness and weight of th●n Urine doth restrain and stop the Condu●● from whence the Seed doth issue an come.  
Q. Wherefore is the pleasure of Lov● greater than all other pleasures that ma● be imagined?  
A. That cometh of the sperm whic● passeth through all the parts of the body yielding unspeakable pleasures to the 〈◊〉 their members.  
Q. How chanceth it, that men of M●●lancholicke complexion be more lively, th● other in combat of Love?  
A. The windy passions, whereof th●● be full, be causes of the same: which ma●● them more wakeful & disposed thereunto  
Q. Why do Physicians praise mediocr●●ty or seldom use of Love's desire.  
A. Because the same doth lighten the body, rejoice, the spirits, comfort the brain, recreate the senses, and expelleth from them all accidents proceeding of melancholic numours. Excess also is to be blamed, because it doth weaken the body, and is hurtful to the sight.  
Q. Why doth Nature give to Love so great pleasure?  
A. For preservation of mankind, which through the same is continued.  
Q. Why do they soon grow to grey hairs, which be much given to Love?  
A. Because they expel from them their natural heat, whereby life is conserved and maintained.  
Q. Why doth the hair of the head and eyebrows of those that be fornicators and lecherous soon fall?  
A. The Game of Love doth marvellously cool the superior parts, which being made bare and void of blood, and spirit, cannot digest that which doth nourish the same. And so the vapours proceeding of digestion, be not sufficient and able to engender hair of the head and eyebrows.  
Q. Whereof cometh it that Lover care not to spend the whole Night i● Love?  
A. Every vehement passion doth wholly draw a man thereunto, and suffereth hi● not to give himself to any thing else, bu● to that whereof he thinketh, and whereupon he bendeth his fantasy.  
Q. Why be Lovers so careful of th● sight and amorous looks of their Ladies?  
A. All Lovers are wont to suffer themselves to be fed with such allurements, and there is no part of the body that doth s● well manifest and declare the interior passsions of the mind, as the eyes. Also we say that the eyes are the true harbours o● the heart. And thereof it cometh, that when one kisseth the eyes affect●ously, as 〈◊〉 thing desired: It seemeth that he kisseth the thought, and the soul itself. Whereof certain Poets, with good reason have written that Love borroweth his arrows from the eyes of Lovers, to serve himself against themselves.  
Q. What doth move the Poets to fain● VENUS to be of Massive Gold?  
A▪ That may be by reason of her ra●● and excellent beauty, or else because she is so much desired as Gold, some assign the cause upon the great sums of Gold that Lovers do consume and spend upon Love.  
Q. What is the cause that Lovers do use to forswear themselves?  
A. Love doth laugh at such perjuries; Lovers therefore desirous to serve their God, do swear continually. Or else it precedeth of a certain lightness caused of divers thoughts which do rise in their minds.  
Q. How chanceth it, that men leave not to love a woman, although through age or some other accident or chance, she waxeth ill favoured and foul?  
A. That cometh of love, which is blind, and being blind, cannot know or judge the imperfections of other. But how should he take knowledge of that which he cannot blame. And how can he blame that which he is constrained to embrace and wholly to pursue.  
Q. From whence cometh it, that most commonly we be given fervently to love not those only of whom we never received pleasure, but those also whom we never saw?  
A. Every one beareth the Image of hi● mind in his face, and thereof may be gathered some sign or token of the wit and nature of the person, by means whereo● we may conjecture whereunto she is mo●● inclined, which is the very spring and beginning of Natural amity or hatred.  
Q. How chanceth it, that divers me● cannot obtain the grace and favour o● their Ladies, although they do serve them honour them, and adore them?  
A. Because (as Aristotle saith) there i● nothing in them worthy to be beloved. Bu● what man is so void of Nature's grace but hath somewhat in him worthy 〈◊〉 Love.  
Q. But what is the cause that some s●●ters be better beloved of their Lndies th●● other some?  
A. The Lady enriched with beauty an● good manners, is like unto the Sun th● doth every where equally extend hi● beams, which notwithstanding are rece●●ved unequally, of some more, of some less● after their capacity. The stars also there in do bear some rule, so that after the saying of Diogenes the Stoic, the signs common to two persons, that is to say, under which the one and the other shall be borne, and those signs agreeing, do cause the wills of the same two persons to be joined and united.  
Q. Why be these little and pretty angers and fall out which chance amongst Lovers, the refreshing and renewing of Love?  
A. That shall ever be, because Love is the flame that will go out and dry, if it be not blown and oftentimes moved: Or else we may well say, that the more the thing which we desire is denied, the more we desire it.  
Q. Whereof cometh it, that we be ashamed to communicate to others our desire and lust to the combat of Love, and of other appetites and desires, as to drink, eat, sleep, and such like, we be not ashamed?  
A. Because that the same carnal affection is not so necessary nor profitable for this life as the other appetites be.  
Q. Whereof cometh the diversity of weapons wherewith Love is wont to wound men and women, fishes, birds, and other four ●ooted beasts?  
A. Of the divers nature of things that he assaileth.  
Q. You will say, that beauty failing, love decreaseth?  
A. I would say, yea, because Love is no other thing but a desire of beauty.  
Q. Whereof cometh it, that a man being touched with Love, cannot rid himself of that passion by any dexterity, policy or wit?  
A. Love is a certain estate and plight that doth wrap and fold the mind of man● and with a certain sweet motion dot● transport him into the thing by him desired. This affection riseth by the contemplation and judgement that he hath o● beauty, which causeth him to conceive in his Spirit an● Mind such admiration and desire, that whether he will, or no, he i● caught in the gins and Nets of Love.  
Q. What reason have certain people o● the North parts, to seethe with water 〈◊〉 certain stone called Gagates, causing thei● spouses before they lie with them, to drink thereof?  
A. That is to know whether they hav● made any fault or not before. For the pro●perty of that stone is suddenly to force them to make water that have endured, and suffered the act of man.  
Q. What is the cause that women which be of very boat nature cannot conceive?  
A. Great and vehement heat doth destroy and corrupt the seed; and therefore they which be very hot, are commonly fruitless and barren.  
Q. Why do some women love men that be black, and other, those that be fair and well coloured?  
A. Women of feeble sight love them that be black, because blackness doth join and unite the sight too much disparkled, and by this means doth comfort the same: Or else we may well say, that every thing doth love and desire his like. They therefore which be hot of nature love them that be black; because they be more prone to hea●e. Other which be of colder Nature do love them that be white; because they be of cold Complexion, the Mother of whiteness.  
Q. Wherefore have the ancients compared love to drunkenness?  
A. For nothing else, but because it maketh men (which before were cold, heavy, and covetous) lusty and liberal.  
Q. Wherefore do not common harlots conceive: or if they do, it is very seldom?  
A. The diversity of the seeds doth le● conception, and causeth that the same cannot be retained.  
Q. What meaneth it, that the purse of Cupid is tied with a Leek?  
A. This proverb doth declare that Love is liberal, and findeth no let to put his hand in his purse.  
Q. Which is greatest, the hurt or profit that cometh of Love?  
A. He that doth not love of himself, esteemeth the loss to be greater than the profit.  
Q. Think ye that Love hath judgement or no?  
A. How can he with judgement cause Lovers daily (as every man may see) to fall into such enormities.  
Q. Whereof cometh it, that for the most part, the Children which married women do borrow, or which be not lawfully be gotten, commonly called Bastards, do resemble more their husbands, than those that be legitimate or lawfully by them begotten?  
A. The reason cometh of an imagination that they have to be suddenly taken or espied of their husbands: And so their husbands be always in their fantasy, for it seemeth to them that they be continually before their eyes, and that they say to them: what dost thou, thou shameless whore? Is this thy assured promise made unto me at the marriage day.  
Q. Wherefore be young women more prompt to laugh then others?  
A. Young women are under the safeguard and tuition of Venus, the Goddess of laughter, and so they do easily laugh. It may also be said, that they have tender and delicate bodies, and laughter is no other thing then a spice of Joy, wantonness or tickling.  
Q. Do you think that Love is so blind as he is painted, or that his sight be good?  
A. Wherefore should not I think him blind: sith amongst my neighbours I see the most ill favoured to be best beloved of the fairest.  
Q. What people (after your mind and judgement) be most worthy to be beloved?  
A. I think those that be learned: because they may give pleasure to the body profit to the Spirit, and make their fa●● immortal.  
Q. Wherein is the subtlety of women mos● discovered?  
A. In that they seem to love one alone and nevertheless do give themselves 〈◊〉 many.  
Q. What woman thinketh herself mos● worthy to be beloved, the fair or th● foul?  
A. Before I shall answer you, show 〈◊〉 a woman, that thinketh herself to be foul.  
Q. What meaneth it, that the looks o● Ladies do wholly turn us from all other objects, and do draw us unto them?  
A. The looks of Ladies be near neighbour to the Image and imagination of beauty than any other thing, whic● above all things doth ravish our senses, an● they do pleasantly bind and captivate th● same of purpose, in the end to bring the● to subjection.  
Q. What be the conditions that an amorous Lady ought to have?  
A. That she be not covetous, that she be courteous and easy to be spoken unto, neat and secret in her doings.  
Q. What properties be requisite in a Lady that right well may be called fair?  
A. That she have a fair and a comely personage, a fair neck, a small body, a little mouth, and white teeth and clean.  
Q. Is this a proverb good? Love him that will love thee?  
A. Yea very good: for he is a beast that will not love, being beloved.  
Q. Whether is the man or the woman more subject to love.  
A. That question is very evident, a man is sooner taken and wrapped in love then a woman. For we see that the man, which is borne to a thousand good and great enterprises, doth for love's sake abandon all glory and honour that he may receive.  
Q. Why have the ancient and they of these days, painted love with wings?  
A. To declare that the desires of Lovers be high, and labour to attain high and great erterprises.  
Q. Who deserveth more to be favoured of love: the fair of simple and honest meaning, or the foul that is sage, crafty, and well advised?  
A. Prudence is the beauty of the mind● which continueth longer than the beauty of the body.  
Q. Can love be without jealousy?  
A. I think not. For testimony whereof●be Ovid, Virgil, Plutarch, and Boccace● who writeth in a Sonnet: If Love lived without Jealousy, etc.  
Q. Why he Ladies sooner amorous of 〈◊〉 Soldier, then of a learned man?  
A. Soldiers be more liberal, and not so subtle as Scholars be, more easy to be alured with enticements of women. There is no Soldier so brave, if a woman say unto him: that he hath a fair beard, that his legs be well proportioned, that he is comely on horseback, strong to encounter and overthrow his enemy, but incontinently doth give over and submit himself unto her will and pleasure.  
Q. What is the cause, that many despising their wives, be so fond upon curtezan● and Harlots?  
A. The Courtesans suffer not themselves to be seen, except they be first painted, but wives must often be seen of their Husbands, which causeth them to seem not to be so fair. Or we may say that wives continually be at their husband's backs, misusing them with vile and unseemly words, which maketh them to taste of other meats, and causeth them to imagine a thousand other appetites and lusts.  
Q. Wherefore have Lovers so feeble voices?  
A. Of the fear that they have to displease their Ladies. And therewithal the unequal motions wherewith their Spirits are moved, which forceth this feebleness of voice.  
Q. Whether doth Love show her greatest force, either in making the fool to become wise, or the most wise, or advised man, to become a beast?  
A. If there be more pain to break down, then to build: I believe there shall be more ado ' to restore wisdom to him that hath lost it, then newly to make him wise. For love and folly, be nothing else, but analienation o● the good sense and wit.  
Q. May a man die, through veheme● Love?  
A. Of this the History of Seleucus a●● Antiochus, may testify and bear witness which may be read in the first Tome 〈◊〉 the Palace of pleasure, lately published.  
Q. Which should be the greatest heart breaking, the Lady dying in our sight an● presence, or in our absence?  
A. I would think by her presence, fo● the eyes do give greater feeling of dolour and grief than the ears.  
Q. Whereof cometh it, that men hav● divers judgements of the beauty of w●●men?  
A. It is a proverb derived from the an●cient greeks, that all fair and beautiful things, be hard to be judged: even so of thi● difficulty cometh this diversity of judge●ments.  
Q. How chanceth it, that many whic● be esteemed men of very good judgement, ar● surprised with the love of foul, and ill fa●voured women?  
A. It may be that they have marked 〈◊〉 certain beauty in them, which doth appear● outwardly. In like manner, Painters and Musicians have judgements of draughts and ●●cords, whereof none do take heed, but ●●ch as have skill in the same.  
Q. Do you think the discovering of Love, to be the cause sometime that a man obtaineth not his desire?  
A. That chanceth many times by reason ●hat such women do love their honesty ●ery much.  
Q. Is the travel greater in secret and concealed love; then in that which is discovered and open?  
A. Without doubt there is greater pain in concealed love: because a man cannot vent the heat of love concealed, which by communicating and counselling with some other, may be made more comfortable and easy.  
Q. Whether is more constant in love, the man or the woman?  
A. The man, being both of body and spirit more firm in all affairs. And naturally he is more constant and of better persuasion in love.  
Q. Whereof cometh it, that he which loveth is most commonly beloved?  
A. That peradventure may come, because our Spirits cannot resist the amor●● shots which do proceed of the sweet loo● that Lovers do continually cast one upo● another. Or else we will say: that it is th● property of nature to couple and join like to like, and to scatter and divide the things which have no proportion together.  
Q. Wherhfore do men say, that to sneeze is a good sign in the deed of love?  
A. Because it cometh of the brain which is as it were the little Canon, and withdrawing place of all the Senses. And it seemeth that all the Senses do agree and give their assent to the sentence and conclusion of Lovers.  
Q. Whereof cometh it, that secret love is more burning and fervent, than tha● which is discovered and open?  
A. That chanceth because the secret Lover hath no mean of ease and rest to le● out the fire that doth consume him, the virtue of love being of marvelous force and strength, and so not able to attain the thing which he loveth best, is unto him greater travel and pain, then if he enjoyed it, or might discover it to his friend for his comfort.  
Q. Whether were it better that there ●ere love or no love?  
A. I believe it to be better that there ●ere love, for so much as it bringeth unto ●s more good effects then evil, and to my mind and opinion Plato agreeth, who ma●ing a definition of Love, doth say, that it is ●othing else but a desire to get and obtain 〈◊〉 fair and beautiful thing.  
Q. Think you that one may be in love with another, only upon fame and report?  
A. If Love be wont to place himself in ●he chamber of our minds, by entry through ●he gates of our eyes, who doubteth but likewise he may enter by the doors of our ears, to harbour himself in our understanding. Boccacio in his Decameron, and Plutarch, be of the same opinion. Example hereof may be seen, by the History of the Duchess of Savoy, and the Lord john of Mendozza: which may be read in the Palace of Pleasure aforesaid.  
Q. What doth incite a man more to virtue: either honour: or the desire that he hath to please the thing he loveth?  
A. I do not judge or think, that Love doth serve for a spur to prick men to virtue: supposing that a man desireth it for no●● other purpose, but to enjoy it.  
Q. Whereof cometh it that divers 〈◊〉 men have remained long time without ●●ving any person, and afterwards have ●●ned with love?  
A. I say that the virtue of the Plane hath wrought it: for in this University 〈◊〉 things nothing doth move itself, that do●● not take its first motion of the Planets.  
Q. Who loveth most fervently, the ha●●dy or the Coward?  
A. It is the bold and hardy; for t●● Coward commonly dareth not advance himself forth to prove his fortune.  
Q. Are ye not of this opinion, that h●● which is more lively and of spirit more excellent, is less content with one Lo●● alone?  
A. Yes truly, and that is accustomably seen among men and women: for why To content himself to love in one place is an act of pusillanimity, and of small hear●● and courage, which is the cause that my mistress doth not content herself with 〈◊〉 thousand Servants.  
Q. Which is greatest pain; to get an● obtain the love of one, or to maintain ●●he same being gotten?  
A. To maintain it after my judgement, because of the great inconstancy ●●f Women which do soon fill and satisfy themselves, and are quickly angry and soon weary, lightly found and ●●one forgotten, very slippery cattle.  
Q. Who is more easy to be persuaded that they are beloved, the Man or 〈◊〉 woman?  
A. The Man, and that may be clear●● seen; for Ladies neither by long ●●rvice, great gifts or otherwise, can ●●erswade themselves to be beloved, but ●●vermore they be ready to reply, that 〈◊〉 man doth dissemble and counterfeit 〈◊〉 truth.  
Q. What doth certify the woman that she is loved?  
A. The perseverance intone.  
Q. Is there no other sign than perseverance?  
A. To be jealous of them, and to ●●ve liberally, if perchance they be co●●etous, as indeed they be for the most 〈◊〉.  
Q. Why is Love painted by some 〈◊〉 form● of a Shepherd?  
A. Because they which pursue a●● follow love, be more liker beasts the●● men.  
Q. Which hath greatest force in ma●●●atred or Love?  
A. I would say, that the passion, 〈◊〉 Love should be greatest. And why 〈◊〉 Man through hatred never killed hi●● self, which men do oftentimes through extremity of Love.  
Q. Is Love blind as he is painted▪  
A. The vulgar and common love blind, but the celestial love is not: 〈◊〉 with great dexterity it openeth and d●● covereth the greatest secrets.  
Q. Whereof doth it come, that Lover have so little knowledge of the imperfections of their Ladies?  
A. One great motion doth let an●ther. Every Lover then being trouble in spirit, the judgement of his sense impeached and letted in such wise as 〈◊〉 remaineth blind in the thing which loveth.  
Q. Why do Lovers so often br●● ●h●ir faith and promise one to another?  
A. Youth aboundeth in heat, and is subject to divers and many things, and cannot stay itself in one thought; whereby it proceedeth, that the ancients ●●ve made Venus the mother of Love, whom many Lovers do follow.  
Q. Do ye think that by Magic Art the heart of an obstinate woman may be mitigated to condescend to the pleasure of a Lover?  
A. All they that have written of Natural things affirm the same. The Divines say contrary. And I in the diversity of opinions in so great men dare not declare mine own.  
Q. Is it possible that a Covetous man may become amorous?  
A. The forces of Love have always been more brave and fine, than those of Covetousness. So I believe, that love cannot only make the Covetous liberal, but also prodigal; For as the covetous have had no measure to get goods, so they may have as little to spend them, if they think that by money ●hey may enjoy the thing that they love.  
Q. Wherefore have Men more 〈◊〉 hearty than women, to love in more plac●● than one?  
A. Take modesty, shamefastness and fear from Women, and ye take 〈◊〉 way their lives, which chanceth not 〈◊〉 man.  
Q. Wherefore be Lovers continually ready to demand the hearty goo● will of them that they love?  
A. The Heart is the seat of des●● and of all knowledge, all which be re●dy to obey the thing that it loveth the Image whereof representing itself pleasant before the eyes of Lovers, do●● ravish from them both the heart an●● the principal parts. And thereof 〈◊〉 cometh, that being as it were robbe●● of themselves, and oppressed with 〈◊〉 tolerable bondage, they require with all importunity to be restored and pl●●ced in their entire and former estate.  
Q. Whereof cometh it, that commonly we suffer ourselves to be all 〈◊〉 to love things whereof there is no ho●● to attain unto?  
A. That is for lack of knowledge of the beginnings of Love, the which are light and little. And although that all hope is cut off and taken from us to enjoy the sweet embracements which Love doth promise: Nevertheless the beauty of ●he thing beloved, doth delight us, and the remembrance thereof doth occupy the Brain. Such passions have been called of our elders, Dumb desires; because they do still and steadingly possess the heart unaware, and by little and little take increase. And our aeson should not be hindered if it 〈…〉  
Q. 〈…〉 a●l the joys of Lovers uncertain?  
A. Because in Love there do daily chance divers casualties; as Suspicion, jealousy, anger, peace, refuse, disdain.  
Q. Why is Love compared to a dark Labyrinth or Maze?  
A. Because the entry and coming in is easy, and the going out impossible.  
Q. Wherefore do men compare Love to a Crocodile?  
A. The nature of a Crocodile, after the mind of those, that have writt●● of Natural things, is to follow th●● that fly from him, and to fly from them that do follow him: and so it i● with Love. Therefore I give counsel that whosoever will enjoy the effect ●f his desires, that he be not too sharp● and eager to pursue & follow his Lady  
Q. Believe ye that Love and goo● judgement may be together?  
A. I believe no; for then the foul● and deformed should never be beloved But we see not only the contrary to happen, but which is worst, those tha● be the vilest, endued with most treason▪ and lest loyalty and faith, how foul● soever they be, are most commonly bes● beloved.  
Q. Whereof cometh it, that diver● which loved fervently to have som● comfort, did suddenly lose that grea● heat of Love?  
A. All vehement love doth no● long continue; for within a while th● spirit hath leisure to examine itself and to return to due understanding thinking upon all things that might violate and corrupt the same, whereby the sensual appetites be by this means restrained.  
Q. Why do men call Love both flame and fire?  
A. It is not possible better to express how insupportable a thing it is, considering the heat of the desires which it engendereth in the hearts of his fervants, and the tyranny that he useth towards those which are under his power, whom he bringeth to ruin, and consumeth like fire without any pity.  
Q. Why are men rather amorous than women?  
A. For that they are of hotter Complexion, and their spirits more quick and prompt.  
Q. Why be women more firm and steadfast in Love then men?  
A. Because things which of themselves be cold, be less subject to mobility and inconstancy, than those that be hot.  
Q. Whereof cometh it, that women be more easily persuaded to be loved then men?  
A. Because they esteem themselves much more than there is cause.  
Q. But why be they angry, or wh● do they frown and lower, when men sa● they be foul or old?  
A. Foulness most commonly com●meth of age: and age is the highway t● death, which naturally doth annoy and displease all persons.  
Q. Wherefore is it said; that th● Cough and the passion of Love cannot 〈…〉  
A. They be 〈…〉 force, for the cough troubling the body can scantly be concealed or hidden. Love is a passion proceeding of a certain fi●● which by the eyes is discovered (and manifesteth itself by the colour of the face,) and by all the acts of a Lover it may be comprehended and known; so that without great pain and difficulty▪ it cannot be hidden.  
Q. From whence do the amorous send forth so many sighs?  
A. Their continual thoughts send all the heat to the heart, whereof it cometh, that necessarily it is convenient for them to respire and breathe, of which respiration, sigh be forced: whereby the coldness of the air is drawn to temper the inward heat. That may also rise of the consideration of the time lost, of the detestation that cometh of lechery, of the diminution of honour and reputation; and finally, that the success of dishonest love, is tragical, noisome, furious, and miserable.  
Q. Wherefore have the ancient painted Love holding Flowers in one hand, and Fish in the other?  
A. To show that Love is a Lord both of sea and land.  
Q. Think you that Love doth yield greater force, courage and strength, to him that doth combat and fight in the presence of his Lady?  
A. There is nothing more certain. And for this cause was brought in and ordained the brave and lusty company of the errand and wandering Knights, to give pleasure to Ladies by Justs and Tourneys.  
Q. Who receiveth most contentation, the victorious and loving Knight, or the gentlewoman for whom he hath fought?  
A. The Knight as I suppose aught to be best contented, as having cause to content himself with his own act and deed of Chivalry. For he that doth best, is worthy of greater praise: And he that runneth best for his Lady's sake, is best worthy to enjoy her.  
Q. Wherefore do amorous Ladies impute that to fortune which chanceth contrary to their hearts desire?  
A. Because they like rash creature● without due consideration, esteem all things to be ruled and governed by Fortune.  
Q. Is it love, to love the Image of 〈◊〉 woman?  
A. It is not love, but rather madness.  
Q. What be they that love by a certain destiny and influence?  
A. They that can give no reason o● any cause of their love.  
Q. Do ye think it to be true, that the Gods were Lovers?  
A. You must know, that the old and ancient Poets were great Divines, and speaking of one thing, they signifi●● another. True it is, that there be divers well learned that cannot abide Poetical Allegories, which after my judgement have no great reason on their side.  
Q. Wherefore was Paris desirous to see the three Goddesses naked, when he was appointed arbitrator of their Beauties?  
A. To give better judgement by viewing the proportion of their bodies. O how many fair and beautiful be there in outward appearance, which under their sumptuous garments and crimson Robes be full foul and ill favoured: that if Peter Grub of Belchelianger, or joan Stubbes of Norton Follie, viewed them naked as Paris did the Goddesses, they should run home for the next Gemman or justitian of peace to entertain them, for they would scarce vouchsafe.  
Q. Think you that the beauties of Ladies is a commendable argument to dispute of?  
A. Wherefore not? seeing that the wisest have written beauty to be a gift of God.  
Q. What moved the ancient to say; that Love is Lord over gods and men?  
A. Because all that which is made either in heaven or in earth, is made for Love. Remember what the Philosopher saith: All things do move that men do love and desire.  
Q. Which is most to be feared? The bow of Love? The mace of Hercules? Or the sword of Mars?  
A. The bow of Love, and specially when he shooteth his Arrows of Lead. But not so much when he shooteth his arrows of Gold and Silver.  
Q. How is it possible, that Women should have faces of Angels, and heads of Devils?  
A. Be not Devils called Angels in holy writ? Read the Scriptures and ye shall be resolved.  
Q. Do you think that a Lover may be enchanted by the sight of his Lady?  
A. If Sheep after the mind of Virgil, by a look may be charmed? How much more may delicate Love be subject to enchantments.  
Q. Can women by any celestial influence be made better or more rigorous toward their loving servants?  
A. The Mathematics, Astrologians, and Magicians, by divers and many experiences and peremptory reasons affirm the contrary.  
Q. How can the fire of Love (not participant with any other element) inflame our hearts?  
A. It is only a manner of speaking very common to Latinists, called Metaphora.  
Q. Whereof cometh the love of two which do equally love each other?  
A. Some think that it cometh o● their conversation & mutual familiarity: other of Angels and spirits assigned to each man. And other of the concurrants and conformity of the Planets.  
Q. Whereof proceedeth the rare beauty of women?  
A. Some do say that it cometh of the temperature of the elements: other do tell reasons more excellent.  
Q. Why did Euripides say; that Love was like a Tragedy?  
A. Because that love is evermore accompanied with heaviness, with complaints, and with a hard and bitt●● end.  
Q. Is there any difference between the grace of a woman and her beauty, or whether be they all one?  
A. I believe that there is a difference; for the one hath a greater force than the other to cause a man to be content and satisfied.  
Q. Whether is it a greater adventure to get the grace of a fair woman, or else to recover it, if it were lost?  
A. It is a greater act to recover it as I believe, women being of their own nature disdainful and stout in their opinion.  
Q. How may a man do to obtain and get the favour of another?  
A. Some do say by merit, some other by fortune, other do impute it to the conformity of nature, and some do attribute the same to influence or destiny.  
Q. Whether of these three qualities be best to obtain the grace of women, Beauty, Riches, or Learning?  
A. They which be fair desire to have fair servants. Rich, those that have wherewithal, and the learned love them that be learned: But most-commonly riches is best liked of women for their maintenance, although with wise women learning is of greatest price.  
Q. Is it possible that a Lover see continually the things that he loveth?  
A. That chanceth to those specially that be not touched with Love, that is to wit; which can represent to themselves those which be absent by cogitations.  
Q. How may the heart of a Lover live that is not beloved?  
A. He may live very well, considering that it is more pleasure to love (as I have at other times affirmed) then to be beloved.  
Q. May a man establish laws to Lovers?  
A. I think not, but yet I will not deny that they which love by a certain gift of nature or chance fatal, laws may be established, whereunto they may subdue themselves.  
Q. Is there any thing in the wor●● that may retire, and draw an amoro●● man from the thing that he loveth?  
A. Only disdain may withdraw him more than any other thing.  
Q. Why do the ancient paint Cu●pido, to force, himself to pluck 〈◊〉 branch of Palm out of the hand of an● other Cupid?  
A. In ancient Books there is re●membrance made of two Cupid's, th● one chaste, the other lascivious and dishonest. The chaste is he that doth strongly bind and bring him that is lascivious and dishonest into subjection.  
Q. How can a Lover die in himself and live in another?  
A. This is clear, that the heart i● more where he loveth, than where he giveth life.  
Q. Wherefore be the angers of Lovers of so little continuance?  
A. Because they are angry for trifles and things of nothing.  
Q. How many sorts of Lovers be there?  
A. Two sorts: the one after Plato celestial, and the other vulgar and terrestrial.  
Q. How cometh love in us, by judgement or by destiny?  
A. Most often by judgement, for divers times men judge before they love.  
Q. Is there any pleasure in the world that surpasseth the contentation of Lovers?  
A. No, for why, the seed cometh 〈…〉 the which causeth 〈…〉 throughout all the body.  
Q. Wherefore do men esteem women to be an evil, like to the fire and to the sea?  
A. Because there is no day, but that by women's evils do come an infinite of misfortunes.  
Q. Which proceedeth most from women, sweetness or bitterness?  
A. For one sweetness, comes a Sea of sharp sour bitterness.  
Q. Whereof cometh it, that men compare the state of Lovers to a ship upon the sea?  
A. For the great dangers wherein they daily be.  
Q. What would a true Lover do being a far off, when he seeth the shi● (wherein his Lady is) to be in dange● of drowning?  
A. He would make vows to Love and with joined hands beseech him t● save her, though it cost him a Tape● so big as the mast of the Ship, to offe● to his Godhead.  
Q. Why do we love the body so much being but earth and corruptible i●  
A. We love it, because we canno● always have it.  
Q. Can the love of the body and 〈◊〉 the spirit agree together, or whether b● they contrary?  
A. They be contrary, and one against the other.  
Q. I would know whether the body alone might content the Lover?  
A. Not if he be virtuous, gentl● and of a good nature.  
Q. When a woman answereth nothing to the request made unto her, is i● a sign that she agreeth thereunto?  
A. Sometimes yea, sometimes no: whereof a man can ground no certain judgement if he pursue no further.  
Q. Wherefore do young women love perfumes so much?  
A. They be all Venus children. And the Greek Poets affirm, that Venus never departed from any place without leaving an exquisite perfume behind her, for witness of her presence. Besides this, all perfumes and good odours do either open the appetite or else provoke Venus.  
Q. Wherefore do men compare the beauty of a woman to a flower?  
A. Because it is soon come and soon gone.  
Q. Why do men feign that Love liveth among flowers?  
A. Because that flowers give continual hope of fruit: and even so doth Love, for he nourisheth and entertaineth his servants continually with hope, trusting to enjoy at the last the fruit longed for.  
Q. Of two Lovers, which shall we esteem more to be favoured, him from whom his Lady shall take away a Nosegay and put it in her bosom, or him 〈◊〉 whom she shall give a nosegay that she 〈◊〉 self did wear?  
A. The properties of women is 〈◊〉 take and not to give. I say then that 〈◊〉 shall be best beloved, to whom she sha●● give the nosegay.  
Q. Of what colour should women 〈◊〉 most desired?  
A. I would desire them to be of th●● colour wherewith men paint vertu●● which i● Red: but men do desire th●● 〈…〉.  
Q. Of whom have 〈…〉 to close their ears, against the suppli●●cations of poor Lovers?  
A. Of the Serpent Aspis which 〈◊〉 deaf and venomous.  
Q. Wherefore do men say, that 〈◊〉 woman hath the look of a Serpent, an● the eye of a Basilisk?  
A. By reason of the great subtlety and craft, wherewith they use to entra●● and draw men to their love.  
Q. Be Herbs medicinable for love?  
A. Yea I have seen the experience thereof at Mantua a City in Italy, albeit Ovid cryeth out, that love can find ●o remedy in herbs.  
Q. Wherefore is the life of a lover ●ot beloved, compared to hell?  
A. He that made such comparison did it by good judgement.  
Q. Think ye that women be the greatest goodness that is in all the world?  
A. They that judge and esteem so be blind, and have placed their senses on earthly things, but they whose minds be directly bend on high would say the contrary.  
Q. Is there greater sweetness than bitterness in amorous death?  
A. Bitterness in all things doth surmount and pass all sweetness, and specially in love.  
Q. Why do women generally hate war?  
A. Because it retaineth men, and thereby are deprived of their service and entertainment.  
Q. Do lovers live in more peace and quietness being near or far off?  
A. They live better in peace a fa●●● off, that I can speak by good experi●ence; for it is not long ago that I b●ing servant to a Lady of Placentia, 〈◊〉 City in Italy, she assured me to ha●● proved in herself, my saying; and it 〈◊〉 not yet three weeks, that a Lady who●● I serve, with all devotion said the li●● to my great grief and sorrow.  
Q. Must we be ceremonious in love●  
A. All true Lovers live in love wit● fidelity and integrity of heart, without any ceremonies.  
Q. Is it more pleasure to Love 〈◊〉 to be beloved?  
A. I believe to love, considering that it cometh and proceedeth of 〈◊〉 free and frank action and deed.  
Q. Who is better content, the Bride● groom or the Bride when they embra●● each other?  
A. The Bride, and that it is so, ye●● shall see them continually rise up merry and joyful in the morning.  
Q. What signified the ancient Poet●● by causing the Girdle of virginity to 〈◊〉 unknit at Marriages?  
A. What else, but that the Bride just change her estate, and signifieth, ●hat she was untied (that is to say) made ●oe, to this end; that like a good hus●…ife she should not be slothful, but ●oe about her house, and look to all ●arts of the same.  
Q. Which is best married, the Maid ●●…ken perforce, or the man whom she ●oveth?  
A. In the act of marriage will rumeth, and not force.  
Q. Is Love a thief? What is he accustomed to steal?  
A. He is a thief, and a great robber of hearts.  
Q. Do you think it theft, to rob ●y means of Beauty?  
A. Is there any greater theft? Is ●ot Beauty the cruelest tyrant that is?  
Q. Wherein doth the Beauty of wo●en resemble the Spring-times?  
A. For it doth soon pass away ●nd perish.  
Q. Wherefore be all things more dis●…sed to love in the Spring time, then 〈◊〉 any other season?  
A. Because that then the hum●●● do move themselves, and the bl●●● doth wax hot.  
Q. What is the greatest happiness that man can have in love?  
A. To possess and play with 〈◊〉 Lover, without jealousy or suspicions.  
Q. The eyes of the Lady have 〈◊〉 such force upon the heart of the Lov●● as the beams of the Sun have vp●● things on earth?  
A. Yes doubtless, if the looks be●● morous, otherwise it is clean contrar●●  
Q. The time employed about love● it well bestowed, or is it lost?  
A. If a man bestow his love well 〈◊〉 loseth nothing, but doth rather gaine●  
Q. Is love subject to time, as all ●●ther creatures be?  
A. Love is free▪ and is in prope●● above time.  
Q. What is the greatest pleasure th●● a true Lover can feel?  
A. To think that he is borne 〈◊〉 serve and please his Lady.  
Q. Be our hearts drawn by a●●●morous woman, as the Clouds by 〈◊〉 Caecias, Iron by the Adamant, and stra●●●y Awmbre?  
A. There is far greater force in th●●●●rawings and enticements of women.  
Q. May Love be well called and ●●earmed an Enchanter and Magi●●ian?  
A. His effects be supernatural: and wherefore to be esteemed a Magician, and more than a Magician.  
Q Wherhfore have certain wise ●●en painted Love with his eyes unground?  
A. To show that nothing is hid from him, and there is no craft unknown unto him, whereof he hath not the ●●ounterpoiz.  
Q. Do ye believe, that a true Lover ●●oth think, that he may merit the grace ●f his Lady by his service?  
A. All true Lovers do judge and ●●steeme their Ladies to be of inestimable ●rice and valour, otherwise they could ●●ot be induced to love them. And if it ●e so, how can a Lover be so arrogant ●o think that for a little dured travel ●●e can get such favour.  
Q. Whereof was Love made?  
A. He was composed of pleasure a●● displeasure.  
Q. Wherefore be women compared 〈◊〉 Proteus?  
A. Because of their great inconstancy.  
Q. Whereof proceed so m●●… Bawds?  
A. Because many desire to dep●●… of other, rather than of themselves.  
Q. How is it possible for poor Love●● to end their travels?  
A. By despair, never to be fortuna●● in Love, or never to enjoy the effe●● thereof.  
Q. Why be young Whores comm●●… old Bawds?  
A. To cause other to feel the pleasure which they whilom did feel the●…selves. Or else because they would th●●… all other were like themselves, that th●● might have no cause whereof to be ●…shamed.  
Q. Falling into the hands of a pitiless woman, what were best to do? 〈◊〉 absent himself from her, and to pay over into some other Country? Or else ●o have her daily before his eyes, and tweak occasion of travel?  
A. The surest thing is to absent himself far off.  
Q. I desire to know if the ordinances of Love be reasonable or not?  
A. The principal ordinances of Lovers are, that they love equally: and that between the Lover and his Lady there be nothing hidden. And thus I esteem the ordinances of Love to be very reasonable, seeing that he useth such equality in things unequal.  
Q. Doth Love use his laws with equity or with rigour?  
A. He that understandeth them well, shall find that Love continually hath used and doth use his ordinances with great equity.  
Q. Be not the laws of Love sub●ect to other laws?  
A. The laws of Love be sovereign above all other.  
Q. Are they contrary to the laws of Nature?  
A. No, they be rather conformable unto them, and be as it were 〈◊〉 thing.  
Q. May love be called an exce●… Physician?  
A. Nay rather a hurter of men, 〈◊〉 how can he take upon him the title 〈◊〉 Physician, that cannot heal any 〈◊〉 wounds but those that he himself ●●keth k.  
Q. Of what power is the Sceptre 〈◊〉 Love?  
A. Able to make them liber●● hardy, and patient, that will follow 〈◊〉 trace.  
Q. If Love proceed of Idleness how can the same make men ingeni●●● and witty?  
A. Love hath always done and 〈◊〉 doth great miracles, and therefore 〈◊〉 him to do that is no great marvel.  
Q. How may Lovers be most tr●●… termed: fools or wise men?  
A. I will call them wise, if they 〈◊〉 well set and placed their love, and 〈◊〉 loving do not lose themselves. Foo●… I will also esteem them, if they love●● 〈◊〉 thing without reason and measure, 〈◊〉 not worthy to be beloved.  
Q. Whereof riseth jealousy?  
A. It cometh to some of the fear ●●at they have to lose the thing that ●●ey most love. To others, to see that schich they love, to love another.  
Q. Who is most jealous, the man or 〈◊〉 woman, and which of them hath ●●eatest occasion?  
A. The woman is most jealous, but ●●e man hath the greater occasion: the ●●eason thereof and the cause I will keep ●●lent for this time.  
Q. Is the jealous person blind, or ●●ath he a good judgement to force 〈…〉  
A. If Jealousy be moderate, it shar●●eneth both the judgement and sight in ●●ch wise, as it seeth and knoweth all: ●●ut if it exceed, it is more confuse and ●●lind then a Moule.  
Q. Whom doth jealousy become: or ●●hom doth it not become?  
A. jealousy is not comely in him that ●●ath experience of the faithfulness of 〈◊〉 is Lady, but Jealousy is not uncomely 〈◊〉 him that is a new Lover.  
Q. Think you that where love is grea●●● there jealousy may be great also?  
A. Many do think the contrar●● because that the vehemency of lo●● doth so transport the person, that he●● never separated from the thing that 〈◊〉 loveth.  
Q. Were it good for them that 〈◊〉 jealous to die without cause in th●●● rage: what should they fear more?  
A. It should be well employed.  
Q. Whereof cometh jealousy?  
A. Of envy and love.  
Q. Is the jealous man without judgement?  
A. Not always, considering th●● most commonly the 'scapes of Ladie● are discovered: and he is very blin● that cannot perceive them.  
Q. What is the property of jealousy▪  
A. It is to serve a thousand deaths▪ 〈◊〉 prepare embushments for the honour●● Ladies, and to mingle in the midst 〈◊〉 other pleasures, poisons, mischiefs, a●● hatreds.  
Q. Do ye think that Love doth one●ly entrap the light and tender hearts?  
A. I do think that it intrappeth all, ●nd there is none that is able to shut the agate against him.  
Q. Is it possible that a noble spirit for 〈◊〉 small matter may be entrapped?  
A. I believe that it may, for every gentle spirit for each little trifle is inflamed, whose noble and gentle mind is subject to Love.  
Q. Is it sufferable to falsifie●faith in ●ove?  
A. Why not: sith it is nourished only with deceit, treason, and falsehood.  
Q. Is the service of Love more trouble some then others?  
A. In effect it is more weighty and troublesome: but in will much more easy to be digested.  
Q. What is it that pacifieth Lovers in their greatest travel?  
A. It is hope.  
Q. Wherefore do they feign Love to be tied to a pillar of jaspper, with a chain of a Diamond and To pace, dipped in the flood Lethe?  
A. To provoke women to be pudike and chaste, and to turn their eyes from the wanton allurements which the●● Lovers do use towards them.  
Q. Should the ingrate or unkind w●●man be beloved?  
A. No, because there cannot be foun●● a worse vice than ingratitude. Where●fore we ought to deem her wholly transformed into the nature of brut●● Beasts.  
Q. Which is the truest service i●● Love?  
A. A steadfast and a constant faith.  
Q. The Lover that is loved, is he 〈◊〉 Servant or a Master?  
A. He is rather a Servant than a Master, for so much as he is clogged with a double chain. To love and to be loved by two chains, although that the one be voluntary and the other by necessity.  
Q. Do you think that a woman without the prejudice and hurt of honour, may satisfy one that hath served her a long time and season?  
A. I dare not say without prejudice. But yet I will affirm that she is to be excused, if she give him some ●ase that hath long and faithfully served her.  
Q. Which is the greatest ingratitude that may chance in love?  
A. Not to reward at all his Services.  
Q. Why is the service of Love worthy of greater rewards than other?  
A. Because the longer one continueth therein, the greater bitterness he endureth and suffereth.  
Q. Think ye that Love hath placed his principal treasure in women?  
A. I believe so, because it hath given them the Sovereignty above all men.  
Q. Who is the most fortunate in love: the Attendant, or the possessor?  
A. The possessor hath one contentation, but the attendant hath more than a thousand.  
Q. Is Love the cause of good or evil?  
A. Of good, seeing he maketh fools wise.  
Q. Why do men say that Love is a perfect Musician?  
A. Because he tuneth the spirit●● and affections which before had no●● agreement.  
Q. Why do men say, that a fair woman is a monster in beauty?  
A. Because it is as rare thing as Monsters be.  
Q. Do Courtesans love, or do they feign to love?  
A. There be many reasons to say that they love not, but experience teacheth the contrary, for I knew them that be mad for love, and others that die for the same.  
Q. Wherefore do Lovers many tim●● take upon them long journeys to rid themselves from love?  
A. Because daily travel in journeys do cause new and strange things to appear, able to cause a man to forget lov●▪ I speak nothing of the pains m●●● have, nor yet of the new loves that may chance, which as one nail doth drive out another, so they make and cause them to forget their first.  
Q. Whereof cometh it that many Lovers, the more they be ill entreated of their Ladies, the more they be inflamed in their Love?  
A. That cometh of a certain constancy of Nature. Or we may well say, that all Lovers be not masters over themselves.  
Q. Whereof doth it come, that the woman is more, jealous than the man?  
A. Because she is more fearful, and suspicious: or else because she loveth with less discretion than the man.  
Q. Whether is it more difficult to fly love, or to dissemble it, when one i● entangled with the same?  
A. He that loveth not at all, nor is overcome with any affections, can without great pain dissemble love: but where love ruleth and mastereth, it hath such force, that in despite of us he doth manifest and show himself.  
Q. How chanceth it, that divers great amities and friendships are upon small occasion turned into great hatred and malice?  
A. That cometh through the lightness and inconstancy of Lovers.  
Q. How cometh it, that he which 〈◊〉 soon taken with Love, doth soon forg●● it?  
A. He is like to them that ride 〈◊〉 great gallop, and by and by wax●● weary.  
Q. Why be some more given to their ●●kin, and of them take more pleasure, the●● of other?  
A. For the conformity of blood.  
Q. What meaneth it, that although divers women being of Nature covetous and holdfast, yet cannot giv● themselves to love those that be rich?  
A. They do that, to show that they will not sell their good grace, but 〈◊〉 willing to give it liberally, as being 〈◊〉 a noble and gentle Spirit: but how many shall ye find of that mind.  
Q Why do they esteem it danger o●● to love a man that is fair?  
A. Because that such be most desired, or they be of nature more proud the●● other. For Beauty is the Mother o● pride.  
Q. Whereof cometh it, that wome● do greatly hate those that have fors●●●ken them: and with greater malice if they carry away any thing of theirs?  
A. The double loss which they receive is the cause.  
Q. Why should we not ground our love upon those that be too young?  
A. Because they be inconstant, very bold, and ever more curious of new Servants and lovers.  
Q. How chanceth it, that most commonly the beautiful desire to have servants and Lovers that be fair? And the virtuous, those that be virtuous?  
A. Similitude and likeness doth engender and breed love.  
Q. How is it that they which have a short or dim sight, are more given to love then other?  
A. It may be because they see not the foulness and imperfections so well as others.  
Q. Whereof cometh it, that ●he Country people do love peasants better than Citizens?  
A. Because they be more affectioned to their like.  
Q. Why do women appear fairer by candle light then in the clear day 〈◊〉  
A. Because their painting or beauty doth glister more by candle light the● otherwise: even as our body and flesh doth shine more being in the Sun, then in the shadow.  
Q. Which of these were it best to serve: a Maid: a married woman: or a widow?  
A. The love of the maid is most constant, of the widow much more pleasant, and of the wedded woman more slanderous and hurtful,  
Q. Whereof cometh it, that many be so amorous of Nuns?  
A. Because the hidden beauty is most desired, and because they be attired and coloured with ten thousand toys: and it seemeth that all their words be so sweet as Sugar and Rose-water.  
Q. Whereof of cometh it, that those wh●●h be young are more amorous than other?  
A. Because they trust to receive greater pleasure.  
Q. Wherefore is love painted to be placed between slothfulness & hatred: and that Idleness goeth before, and hatred followeth with wings?  
A. Because Idleness doth engender ●ove, and of love many times riseth ha●red.  
Q. Whereof cometh it, that women which of nature be timorous, be nevertheless strong and hardy in amorous enterprises?  
A. Because Love doth darken their understanding, and in things wherein they should be most fearful, doth harden and encourage them.  
Q. Whereof doth it come that old women for the most part are embraced of ●oung men, and that sometimes old men do sooner enjoy young women?  
A. Old women through experience be very bold and hardy, and without any regard employ themselves upon young men. Old men (because they be not to be feared, and that without suspicion they may speak familiarly by good authority by reason of their age) do come for the most part where young men for nothing that they be able to do can come.  
Q. What meaneth it, that women given to Love, ●ee more disposed▪ charms and enchantments than men▪  
A. Of their folly and fond beliefs which is the thing principally requir● in charms and Enchantments. An● thereof it cometh that the number 〈◊〉 women witches be greater than men.  
Q. What is it that causeth most t●● union and conjunction of Lovers?  
A. The diversity of complexion cau●seth the effects of Love to be divers. A●● most commonly the celestial influences be the causes of their union an●● conjunction.  
Q. What doth it mean, that simp●● shepherds have been taken with 〈◊〉 love of some great Lady and Pri●●cesse?  
A. We evermore desire the thinger which we cannot have. But there is y●● a thing more strange, to see two pe●●sons of divers fortune, the one to dy●● for the other. Read the History of T●●credi, in the Palace of Pleasure.  
Q. Whereof cometh it, that you●● women which be in love, are never s●●tisfied in dancing, and in all other things they be of feeble complexion?  
A. Immoderate desire of Dancing is ●●veneriall, young women and Maidens be subject to Venus. So that in such acts they never find themselves molested or wearied.  
Q. From whence cometh it, that Love maketh us solitary and pensive?  
A. Love as Ovid doth write, is full of fear and care. And it pertaineth to the fearful to be solitary and pensive.  
Q. What is the cause that many do esteem themselves not to be well loved, if jealousy be not mixed with Love?  
A. The fear which they have to lose ●he thing that they love, doth cause the Lover to be more cherished.  
Q. What causeth many men although they be faire● young, rich, and fresh, 〈◊〉 be Jealous of the least wretch they ●●ee?  
A. It may come of their own con●●it. Or for that they know the light●●esse of their Mistress behaviour.  
Q. Wherefore do women require above all things, their Servants and ●●vers to be secret?  
A. Love being discovered, there 〈◊〉 not so great pleasure: besides that, Lo●● disclosed can bring nought else b●● damage and travel, and sometimes danger of death: as may be read in the ●●cond Tome of the Palace of Pleasure almost ready to the Print. Of a Lady 〈◊〉 Burgundy.  
Q. Whereof cometh it, that Love●● delight so much in Music?  
A. Music is a very vain thin●● And Lovers always follow after vanity Yet I will not blame all sorts of Music but that only which is lascivious an●● doth effeminate the spirits.  
Q. What meaneth it, that many d●● love fervently, and yet cannot be believed?  
A. That proceedeth by reason th●● complexions cannot agree.  
Q. How chanceth it that love dot● make men lea●e?  
A. Lovers be in continual travel which drieth up the bones, by reason's whereof, they diminish and consum●● themselves.  
Q. What is the cause that the talk Love or fight of the effects thereof in ●●inted Tables, make men desirous to ●●ter into his snares?  
A. The pleasures that be passed are by ●●ch means brought to our memory, ●●d so the pleasure is double.  
Q. Why doth Love blind us from ●●eing the imperfections of the thing schich we love?  
A. Love is blind and doth blind o●●ers.  
Q Why is a man many times amoebous of a woman upon her only fame?  
A. Renown doth evermore make ●●ings greater than they be. And the ●●ind esteemeth things more great by ●●earing then by sight.  
Q. Why doth the earnest view and beholding of a person make a man amorous?  
A. The eyes are the messengers of love, ●●ut especially when the beams which proceed from the heart do unite and conform themselves to the thing viewed and looked upon.  
Q. What is the occasion that Lovers do st●dy to apply themselves to the imperfections of their Ladies?  
A. It is the better to resemble them being well assured that conformity 〈◊〉 manners doth engender love.  
Q. How cometh it, that women ca●● better perceive and discern those that be amorous, than men?  
A. It may be that they are more expert in the practice of Love, as being more subject unto it then men be. 〈◊〉 goodly History hereof may be seen in the second Tome of the Palace of Pleasure, of Queen Anne of Hungaria.  
Q. From whence cometh it, that amorous Ladies are more liberal th●● they which resist Love?  
A. It is the property of Love to caus●● them to be liberal and free hearted.  
Q. Whereof cometh it, that whi●● Lovers do talk with their Ladies, spittle doth come and increase in their mouths?  
A. The tongue oftentimes moved doth heat itself, and that heat doth resolute into spittle.  
Q. Whereof cometh it, that whe● amorous Dames do talk with their Lovers, their breasts seem as though they would depart, their bosom doth leap and hop with such force?  
A. That proceedeth of the great neighbourhood that the heart hath with the ●p●ppes from whom all the vital spirits 〈◊〉 proceed, who retiring them to the ●●ests, be the cause of such motions.  
Q. Whereof cometh it, that divers amorous women do oftentimes speak evil of their Servants or Lovers?  
A. It is to put away the suspicion that men may engender of their love, or else for fear that men should backebite them.  
Q. Why do men so willingly kiss the eyes of them whom they love?  
A. The eye is the dearest part of the body: and in the eye a man may see and know what is hidden in the heart, or else they do it because the eye is the beginning of Love.  
Q. Whereo●re do Lovers hide themselves when they go about to content each other?  
A. Because of the filthiness of the act or by a natural shamefastness, for th●● they seem to do a thing that is 〈◊〉 very honest.  
Q. Wherefore be Lovers so curious 〈◊〉 know the name of their Ladies?  
A. Because they suppose to find●● the names some secret thing that ma●● yield them hope to enjoy the thing th●● they so greatly desire, or else we m●● say, that Lovers will not only posse●● the bodies of their Ladies, but also hav● all that is joined thereunto, and tha● which doth depend thereof.  
Q. Whereof cometh it, that Love●●● be so importunate to demand of their Ladies how well they love them?  
A. It is to certify themselves th●● more, of which assurance the spirit doth appease itself, and receiveth contentation.  
Q. Wherhfore do Lovers delight to carry about them any thing that hath been their Ladies?  
A. To be more agreeable unto them and the better to conform themselves to their desires and wills.  
Q. Wherefore do Lovers give their colours the one to the other?  
A. The conformity of deeds and will, doth engender and augment ami●● Besides this, the colours secretly do give to understand the thing that ●●n vardly we do suffer, as by signifying of ●nconstancie, diminution of heat, mockeries, travels, humility, highness we do show it by the colours of a yea, ●●ow, pale, red, blue, white, grey, and ●ncarnate.  
Q. What causeth divers Ladies esteemed wise and of good judgement, to give themselves over to vile men, infamous and wicked?  
A. I have told you oftentimes that Love is blind, and doth captivate the senses, abandoning judgement and foresight in women, specially in those that 〈◊〉 amorous, whose wits be very weak and unperfect.  
Q. Whereof cometh the custom that the greeks do eat a confection made of Quinces (commonly called Marmalade) the first night of their Marriage?  
A. Because they fear to disease 〈◊〉 weary their spouses at the first reco●●●er and meeting.  
Q. Whereof cometh it that ma●● be in Love with gardiner's?  
A. Their simplicity perchance is t●● cause: Or else because Gardens be dedicated to Venus, and those that be continually within them do savour 〈◊〉 Rosemary, Margerome, or of some oth●● sweet herb.  
Q. How chanceth it, that the 〈◊〉 married women the first night of th●● marriage go so unwillingly to bed, a●● do rise the next day so lusty and joyful?  
A. That cometh of the perfectious that they have received of the man, 〈◊〉 than they know that they be wom●● indeed.  
Q. Wherefore doth agreement in lo●● cause things to please us, which otherwise should not so do?  
A. Love of necessity doth inflam●● For we seeing many to pursue the thi●● we love, the opinion which we have 〈◊〉 her beauty doth increase in us.  
Q. Why doth a word many times more allure the heart, then long service?  
A. Because service was not employed ●●o he purpose, and the word was spoken ●●o effect.  
A. How cometh it that women ●●ched upon the Navel, be incontinent revoked with a desire to enter the ●●eld?  
A. There be certain veins in the ●●aw, whereof the Navel is made, and he maw is the very seat of voluptuousness: It is no marvel then if they be ●oved thereunto when they be touched ●pon the same.  
Q. What is the cause that some Lovers be better pleased with the Meancholike, then with the lively and lu●●y?  
A. Lovers be easily induced to be●●eve that they be beloved, and perceiving their Ladies to be Melancholic ●●d heavy, they esteem that to come of 〈◊〉 care that they do take of them and 〈◊〉 their affairs, but it may be that it ●●mmeth of the agreement and similitude of complexion.  
Q. Why be rich women more gi●● to love then the poor?  
A. Idleness is the cause, who is 〈◊〉 mother of all superfluity. I leave to sp●● of the delicate meats and the g●● wines that the rich doth use, without ●●ving any grief or vexation which 〈◊〉 bleth their brain.  
Q. Why is love most commo●●painted with his eyes bound up?  
A. Because he blindeth poor Lov●● and maketh them so like unto be●● that they cannot at all discern the 〈◊〉 perfections of their Ladies.  
Q. Why do Lovers delight to h●● amorous Histories written by Auth●● of our time?  
A. By the conformity of their passion's and likely hood of their affections.  
Q. Why be women well content 〈◊〉 they be told that other women be in 〈◊〉 as well as they?  
A. Because their fault seemeth 〈◊〉 less, not being alone spotted with ●●vice.  
Q. Wherhfore do stepmothers l●● their Sons in law, and hate t●● ●●ughters in law?  
A. They hate their Daughters in law, because they draw all the substance from their Sons: and they love their Sons in law as the principal goodness and solace of their own Daughters.  
Q. Why is Love better liked in the Country then in the Town?  
A. Because in villages there is not so great respect, and for that all commodities and things are not to be found there, Lover, be constrained to apply themselves one to another. Moreover the pleasure of Gardens, of hunting, fishing, and other Country delights, do most commonly cause men to keep themselves at home, and to forget the ●●oves and follies of Towns and Cities.  
Q. Whereof cometh it, that amoebous women be more ticklish than others?  
A. Women prone to love, be delicate for the most part, whose skies be loose and soft, more easy to be tickled.  
Q. Why do women love them most earnestly that had their maidenhead, and men clean contrary hate those women whom first of all they imbr●●ced?  
A. Women by the conjunction of 〈◊〉 man do gain perfection, and the 〈◊〉 thereby maketh himself unperfect, 〈◊〉 cause the woman is a creature unperfect and as the Philosophers say, a creature caused and not complete.  
Q. Why be some hard to be perswad● that they be beloved?  
A. Because they perceive not themselves amiable: and because they kn●●● that in them there is nothing that ma●● incite others to love them.  
Q. Wherefore do Lovers many ti●● write to their Lovers, with the Ioy●● Onions, or of Leamonds?  
A. Because the thing which is writ●● with such Juice, should not appear ●●nifest, except it be near the fire, 〈◊〉 they do so to keep their love ●●cret.  
Q. Why do not Lovers subscribe th●● Letters which they write to their Lad●● and Paramours?  
A. The reason and cause is ab●● mentioned, being assured that if th●●● Love were deciphred, they should have less pleasure. Besides this, a ●●ay should be opened for false tongues, ●●o impeach and let their minds and purposes.  
Q. Why do Lovers write one to ●●her amorous Sonnets in rhyme rather 〈◊〉 in prose?  
A. Poetry is the friend of Love. And all the praise belonging to love was always more sweetly sung and celebrated by Poets then by Orators.  
Q. Wherefore do women so willingly ●●●old themselves in Glasses?  
A. To contemplate and behold their beauty, to esteem the same as it is worthy. Or else it proceedeth of a certain lightness that is in them.  
Q. But wherefore use they more willingly Glasses of Steel, then of Christa●●?  
A. Steel is of a more sound substance comforting with his glimpse or reverberation the sight more than Crystal ●oth.  
Q. Wherefore do we present women with Glasses, Gloves, Chains, jewels, ●nd pretty Fans to cool their Faces, or defend the same from the sire?  
A. Glasses do serve them to see the●● beauty: Fans refresh and cool them 〈◊〉 Chains do signify that they be fools▪ and had need to be chained: Gloves do let their hands from snatching, still ready and proper to the spoil: Rings that they may consider the end with the beginning, and to think upon the time present and to come.  
Q. What is the occasion that many women have lived chastely in their youth▪ and approaching to age, have gi●● themselves over to wantonness?  
A. It may be that in their youth they laboured much, for travel is enemy to love. Or else they were so well looke●● unto, that they had no leisure or time to attempt that enterprise.  
Q. Whereof doth it come, that loving and amorous women be given to babble and prate more than others?  
A. If love be not too excessive, it rendereth and maketh folks joyful, lusty, and well spoken. And commonly it seemeth that heaviness stoppeth the Organs and conduits of the voice: ●●on●rariwise, joy and gladness of ●●●e heart doth open and unloose ●hem.  
Q. What is the cause that many wrapped with love, do upon the sudden lose his love?  
A. All they which be of hot complexion be subject to sudden mutations and changes, and run hither and behither without any rest.  
Q. Whereof cometh it, that Lovers ●●ose their eating or appetite?  
The amorous passions do disperse their hearts into sundry parts, and their ●●ively and vital spirits be unproper to digestion through being too much distracted hither and thither▪ and plunged ●●n affections of Love▪  
Q. Why did the ancients paint Love with a window or a gate in his stomach, wherein were written these two words: far off, and at hand.  
A. To show that he which is a Lover must love as well in absence as in presence.  
Q. But why was he painted bare headed?  
A. To show that between Lovers there should be nothing covered or hidden.  
Q. Wherefore do some paint Love with the face of a man, and not of an Infant?  
A. To show that a Lover ought to be constant as very men be, and not like the brutish.  
Q. I desire to know wherefore the notable Painter Zeuxis did paint him with a green Robe?  
A. Because Lovers live in continual hope: and green doth signify no other thing than hope.  
Q. But why doth he set upon the borders of his Robe these words: Death and Life?  
A. Because that true Love dureth both in life, and also after death, and breaketh never for any accident that may happen.  
Q. And wherefore did Appelles paint him with these words written in his forehead: Spring time and Summer?  
A. To show that in love there is both prosperity and adversity, which are represented by those two seasons.  
Q. Wherhfore do they give him wings?  
A. Because the desires of Lovers do tend always to high things.  
Q. Wherefore do they make him a Child?  
A. Because that whosoever doth give himself to love, hath no understanding for most commonly he loseth for a thing of nought, matters weighty and of great importance.  
Q. What moved the inhabitants of Cypress, to paint Love, having a Turkey bow behind his back, and his arrows before?  
A. It was because that Love hath a custom to wound all them that he meeteth. And because that he secretly doth the same, they place the Turkey bow behind his back.  
Q. Wherefore be his arrows never blunt, but sharp?  
A. Because they should wound the better and enter more deeply, for they make him sore, to feel that he is wounded with them.  
Q. How cometh it that one look is more hurtful to Lovers, and woundeth them more than any touching or talk?  
A. That is, because Love taketh his beginning of looking.  
Q. Why do Lovers wax so soon pale and lean?  
A. The passions of the mind do bring the body to a poor estate.  
Q. Whereof cometh it, that Posts, Riders, Weavers, and generally they which be accustomed to great agitation of the body, be more venereal than others?  
A. Moving doth heat the reins and the vessels of generation. Travel also doth open the conduits where the seed doth pass & it is not to be doubted, but cold doth cause the humours to be in a manner unmoveable, letting the seed from coming to the generative parts:  
Q. Whereof cometh it, that men of hot, strong, and good complexion, abstaining from copulation with women, do commonly fall into the flux, or have the yellow jaundose, or be troubled with immoderate choler?  
A. Men with their seed do avoid certain corrupt humours, the which remaining in the body, be converted either into choler, or else into the yellow Jaundice.  
Q. What is the cause that Harlots and whores do smell so rammish?  
A. Because they seldom retain their seed, which being out of the Matrix doth corrupt and stink.  
Q. Is it lawful for a Lover to take his pleasure with any other besides his own Lady?  
A. I answer no. Nevertheless his Lady being absent and he cannot enjoy her, he may have liberty to use another if she resemble his own in such perfection as she may be termed a second Lady: but not in any wise to fix his heart upon her. He then, I say, I that useth such a one in his Lady's ahsence is the rather to be excused, but neither of them is to be admitted in my judgement, if he mean to deserve the title of a true Lover.  
Q. Tell me then, what thing is Love?  
A. It is a passion that doth blind the spirits, removeth the understanding, taketh all the memory away, causeth ruin and loss of goods, maketh a man weak, and is the enemy of youth, and the death of old age, the mother of all vices, the receptacle of pensive minds: a thing without reason, without order and stability, and the whirlpool of man's liberty.  
Q. What are divers women of themselves?  
A. Beasts unperfect, given to ten thousand passions and pleasures, abominable to be thought well of. So that if men would do as they ought to do, they would not follow them nor pursue them, with other desire or app●●ite, but as things inevitable, which necessity doth constrain them to use.  
Q. Wherhfore be there so few women that can content themselves to love one?  
A. Because most of them are given to lust, insatiable. And for this cause they care neither for number, nor for any thing that is honest, so that he be able to cover her skin, he is welcome.  
Q. What is the cause that love being discovered cometh s●ldome to perfection?  
A. For the lets that cometh thereby.  
Q. Why have old men the repulse of young women?  
A. Because they have not wherewithal to ease them of their grief.  
Q. Why do women count them beasts that be over curious and diligent to serve them?  
A. Because they know themselves unworthy of such service.  
Q. Is it true that men say, when one kisseth two mouths one of them must needs stink?  
A. I believe so, if he love perfectly.  
Q. How cometh it that Lovers be more suspicious than others?  
A. Because their minds be continually troubled.  
Q. Why is it so noisome for a rich woman to suffer trouble?  
A. Riches engendereth pride and insolency.  
Q. Where do noble minds commonly meet together?  
A. Where the fairest Ladies be.  
Q. What is required in a perfect Lover?  
A. To fear and reverence above all things the mighty power of Love, and to refer or report to him of all his thoughts and desires.  
Q. How do men come to the fruit of Love?  
A. By hope and perseverance.  
Q. What things are contrary to the Kingdom of Love?  
A. Shame and fear.  
Q. Who be they that do not let to serve Love, although they be otherwise pressed with affairs?  
A. Lusty and courageous hearts, which in despite of business do not pass to suffer themselves to enter the yoke of Love.  
Q. What be the pains of Love?  
A. Hurts and wounds more than deadly: that is, desires full of rage, extreme travel, exile and banishment, grievous martyrdom, and pride intolerable.  
Q. What is the meat of perfect Lovers?  
A. Sighs and tears.  
Q. Wherewithal do they make sacri●● to love?  
A. With clean hearts, which are not spotted with any covetousness.  
Q. Who be the Messengers of Love?  
A. Pleasure, Travel, sweet, bitter, war, Peace, life and death.  
Q. What are the cause of Lovers sicknesses?  
A. Heart-breaking hurtful fastings, the hunger of Love, trembling, quivering, and continual travels, secret dolours, the extremity of vexations, and great watchings.  
Q. Which are the benefits of Love?  
A. Plays, sleep, beds, pleasures, rest, tranquillity, contentation, abundance, peace, refresh, and other rejoysings.  
Q. Who be most secret in love, men or women?  
A. Women be most secret no doubt, because they speak less than men, a thing likely to be true, but sildom●● seen.  
Q. Is the benefit greater, by being secret in Love, or the hurt by too muc● speaking?  
A. I think the hurt surmounteth.  
Q. Think you that by the dexterity of the spirit, men may know the secrets of Lovers?  
A. The holy Scripture doth witness that the heart of man cannot be known, and that GOD alone doth know the same.  
Q. Why be the secrets of Love so easily kept?  
A. For the great sweetness that men find in them.  
Q. Is it better to love them that be fair, or them that be secret?  
A. Without doubt the secret wise, are more worthy to be loved, for beauty is of little continuance.  
Q. How should men keep themselves secret in love?  
A. They must take heed that they pass not oftentimes by their Lover's houses, or often follow their haunt, but wait until Fortune present apt occasion.  
Q. How should our pleasures be measured?  
A. They ought to agree with our age, with our estate, with the time and place where we be.  
Q. What should be the faithful service of a Lover?  
A. It ought to be necessary and voluntary with the heart and the life.  
Q. What meaneth it, that women for the most part do love them that have ●●low and unsettled heads, and contemn others which have more amiable qualities?  
A. They do esteem perhaps that they shall be better beloved and served of those meaner spirits, because they have not such knowledge as the other which are of more understanding than they.  
Q. How many sorts of beauties b●●●h●re?  
A. Three, one in the body, the other doth consist in the accord and harmony of the voice, the third in virtue.  
Q. How may they be comprehended?  
A. The first by the eyes, the second by the ears, the third by the understanding. And men may also enjoy the perfection of beauty, by sight, by hearing, and by thought.  
Q. What mean the Poets when they fain of Circe's, that she with her sorceries did change and transform all them that tarried with her into beasts?  
A. They would signify by that metamorphose no other thing, but the wanton and lascivious allurements of Circe, wherewith detaining all those that fell into her hands, she so far forth made them equal to brute beasts, that utterly they forgot their true estate of manhood.  
Q. From whence come the pains that men suffer in this earthly and vulgar love?  
A. They proceed of that, that we desire things which we cannot always have at our will and minds.  
Q. Do ye think that desire of beauty doth hinder the rest and quietness of men?  
A. No, for that desire is not of any ●●ing Corporall.  
Q. Wherefore do men attribute ar●●●●es and fire unto Love?  
A. To show how ardent and full of ●●olour his passions be.  
Q. Why is Love painted naked?  
A. Because that all the acts and deeds 〈◊〉 Lovers be such, that they cannot be ●●idden or dissembled.  
Q. What is the greatest blindness in Love?  
A. To love her whom we think can●● be contented with the love of one.  
Q. Whether do ye esteem greatest, the beauty or the foulness of those that 〈◊〉 not content themselves with the love oftene?  
A. The foulness is far greater.  
Q. What deserve they, to be loved, or ●●a●ed?  
A. In my judgement they should be ●a●ed and eschewed as the plague.  
Q. Which is the greatest spur that provoketh a man to do well and honourably?  
A. The presence and favour of 〈◊〉 Lady.  
Q. To what thing is the servitude 〈◊〉 Love like?  
A. To the service of Princes.  
Q. How should a man behave himself amongst Ladies?  
A. As in the Court amongst Princes and great estates, to wit, that he must be bold and hardy.  
Q. Is it very true, that he must needs be bold and full of audacity?  
A. After my opinion no: but according as a man may use himself, I say yea. Notwithstanding I suppose that in the Court and train of Princes, and in the service of Ladies, men ought rather to march in the steps of humility and reverence, then in too much hardiness and presumption.  
Q. Which be the noblest hearts?  
A. They whom Love disdaineth not to warm with his sacred heat.  
Q. Wherefore do some love many persons at once, and yet do not use to disclose the same?  
A. Noble minds take great pleasure to do so, but to tell and show it, is but ●●sse and shame.  
Q. Is it true which men say, that if 〈◊〉 be in love with another, he than beareth affection to all those things, which resemble the thing he loveth?  
A. That is too true, for they be in love even with things that be dumb and without sense, with pictures and engraven things, and such like: if they show any remembrance of the thing they love.  
Q. What is the true pledge of Love?  
A. A pure and clean heart.  
Q. Why do women very often times blame or dispraise their Lovers?  
A. To the intent that others should praise them, thereby to double their pleasure.  
Q. Who hath the more lively spirit, and better memory, the man, or the woman?  
A. The man, not after the saying only of the Philosophers, but also of holy Scripture.  
Q. Who hath the better judgement of the amiable parts, the man or the woman?  
A. The man, as being endued 〈◊〉 the nature of a more high understanding, and a spirit more subtle.  
Q. May we love the thing that 〈◊〉 turn us to dishonour?  
A. I think not.  
Q. What is the greatest recomp●●●● that a woman can make unto a man?  
A. To reveal unto him her secret and finally to make him Lord and Master of her body, and of all her though●●  
Here endeth the Questions and Answers of Love.   

NATURAL QVESTIONS and the Answers.  
THE II. BOOK.  
Question.  
WHerefore is not Cheese made of beasts that be toothed on both sides?  
A. Because their milk will not cured nor cream.  
Q. Wherhfore do men cast Smallage into Ponds?  
A. Because Smallage doth serve fish for a medicine, and also they delight to eat the same.  
Q. Whereof cometh it, that D●● never love to eat of the tail, or of 〈◊〉 belly of a Hart?  
A. Because the Gall of a H●● sometimes in the tail, and sometime in the belly.  
Q. What is the cause that fat people have little blood?  
A. Because the grease and fatner do consume it.  
Q. Whereof cometh the saying 〈◊〉 the Ancients: that he who is wont to 〈◊〉 a kind of pulse called Lentiles, is 〈◊〉 the most part pleasant and amiable?  
A. It is because that Lentils do ca●● cold humours.  
Q. How cometh it that we be 〈◊〉 greedy to eat when the North or Northeast wind doth blow, then at oth●● times?  
A. That cometh of the cold of th●● aforesaid winds, which doth unite an●● hold the natural heat together.  
Q. Whereof cometh it, that to get 〈◊〉 stomach, men use eager and sharp things?  
A. That is, because all eager things be dry and open the stomach, which ●auseth the appetite.  
Q. What causeth, that they which ●●ve a feminine voice be not in any ●●eat estimation or of opinion among ●●e wise?  
A. Whosoever hath upon him either szember, or mark, or manner of action which is proper to any other creature whatsoever it be, he is surely participant 〈◊〉 the nature of the said creature. And because the woman is of small practice, whosoever hath the voice like a woman, esteemed of the wise to have little understanding or knowledge.  
Q. Whereof cometh it, that they which be hasty of speech, are of small ●●stancy, ill conditioned, and extreame●● choleric?  
A. All sudden motions come of 〈◊〉 extremity and excess of heat, ●hich engendereth in men this inconstancy and lightness, to promise with●● any performing, and through cho●● most commonly consider not what 〈◊〉 say.  
Q. Whereof cometh it, that th●● which have shrill voices, are most commonly envious and malicious?  
A. The sharpness of the voice p●●ceedeth from the sharpness of the pi●● and conduits of the lungs, which rise●●● through dryness and coldness. Such 〈◊〉 melancholic persons, who being naturally fearful, dare never disclose th●● which they think.  
Q. Whereof cometh it, that all th●● which be extreme thirsty do love 〈◊〉 sweet wines?  
A. All things which may engender and inflame choler, are apt to make m●● thirsty, and such is sweet wine.  
Q. Whereof cometh it, that diurn religious persons, which naturally 〈◊〉 zealous of Chastity, do abstain fr●● wine?  
A. Wine is hot and full of vapo●● and therefore provoketh lust, his he●● dissolveth seed, and with his ventos●● causeth the courage to rise.  
Q. Wherefore did our forefather make difficulty to use at their table●● vers meats and sorts of dishes?  
A. The diversity of meats cannot 〈◊〉 digested with one proportion of heat. And so nature being troubled with in●●estion of such diversity of meats, causeth noy someness to the stomach, and specially when it is weak.  
Q. Whereof cometh it, that the sea is so profitable & delectable for Lazermen and such as have the Dropsy?  
A. The sea provoketh vomit, and through vomiting, phlegm and all other superfluous humours, which cause such diseases do avoid. And so those that be infected, do love the sea.  
Q. Wherefore is the City of Avignion●●ther ●●ther subject to the Plague then any ●●ther place round about it?  
A. The subtle air is soon infected, and soon purged of the infection, contrariwise, the gross air is not so lightly ●●ected, nor yet so soon purged.  
Q. How may the fine and subtle 〈◊〉 be known from the gross and corrupt air?  
A. The ●enuity and subtlety of the 〈◊〉 is known, for at the rising of the 〈◊〉 it is suddenly heated, and waxeth cold at the going down thereof▪ The contrary doth chance to the gro●● and vicious air.  
Q. Why is Music more delectable in the morning, then at any other●● times?  
A. Because that all things be th●● in silence, the senses be more lusty and waking, and the mind in great moder●●tion and temperance.  
Q. Why ●e fruits commonly believed of all men?  
A. For the natural sweetness which is in them: or else because they be of th●● temperature hot and moist.  
Q. Wherefore is the sight above 〈◊〉 the other senses most esteemed?  
A. Because by the sight we see th●● difference of all things. Or else we m●● say it cometh by the impression 〈◊〉 Love, which taketh his first force 〈◊〉 strength by the sight.  
Q. Whereof cometh it, that th●● which have a feeble sight, write smaller letters than other?  
A. Because they write their eyes being in a manner half closed and shut●●  
Q. What is the cause that all ill facts 〈◊〉 discover themselves by the eyes and the heart?  
A. Because the eye is the messenger of the heart. It may also be said, that the face being tender and open to all vapours the same may easily be judged and discovered by the alterations, that it showeth principally from the heart.  
Q. Why be they that have little heads naturally more choleric and disdainful than others?  
A. Because the heat coming from the heart, from whence anger riseth cannot well be cooled, and the choler pro●●eding from the blood, moved & boiling about the heart causeth heaviness.  
Whereof cometh it, that by thin●●ng upon strange and horrible things our flesh doth quake and tremble?  
A. Because the heat doth retire to the inferior and inward parts.  
Q. How cometh it, that in the heart of a Stag there is a bone?  
A. Nature hath there placed it to serve for a stay & foundation of the continual motion of his hart, both in rest & travail.  
Q. How cometh it, that in Horses, Mules, Asses, and Crows, men fin●● no gall?  
A. All they have galls, but it is no in one proper place, but dispierse●● throughout all the veins.  
Q. Why are they commonly lea●● which have great Milts.  
A. The Milt doth draw unto it much matter and substance, which would els●● turn to nourishment and fatness.  
Q. How come hairs to be placed upon the head?  
A. The brain bringeth them forth, discharging itself of gross vapoun▪ which coming forth by the pores 〈◊〉 the flesh do wax dry, and turn in●● hairs.  
Q. Why do divers feed upon bones and not upon hair?  
A. Because of the overmuch dryness thereof.  
Q. By how many ways may th●● brain be purged?  
A. The waterish humours be●● purged by the eyes: the melanch●● like by the ears, the choleric by 〈◊〉 nose: and the phlegmatic by the hair.  
Q. Wherefore hath nature made the lungs of all creatures like a sponge?  
A. To receive air the better, for the refreshing and cooling of the heart, and to drive away all hurtful vapours.  
Q. Wherefore hath nature placed the heart in the midst of the stomach?  
A. To give life equally to all the members, even as the sun placed in the middle of the heaven doth equally give light to all things.  
Q. Wherefore doth it decline somewhat more to the left side then to the right?  
A. To temper the coldness of the Milt, which is the seat of melancholy, and placed on the left side.  
Q. How cometh it, that all those creatures which have little hearts be more hardy than they which have greater?  
A. In little hearts the heat is better compact and kept: & so by consequence the more vigorious and of greater force.  
Q. Whereof cometh it, that some do die through joy, and some through Sorrow?  
A. Great joy doth choke the interior parts, and heaviness doth cool them, so that life cannot endure where heat lacketh.  
Q. Whereof cometh it, that Marmalade of quinces taken before the repast, doth bind and close up the belly, and taken after the repast, doth unbind it?  
A. Through his great stiptisity or costiveness it closeth the nether parts of the ventricle: and if it be taken after repast, it closeth the superior parts of the stomach, which being shut, the meats be constrained to avoid by the interior part.  
Q. Whereof cometh it, that the Radish root doth greatly aid and help digestion, and yet of itself almost cannot be digested.?  
A. The Radish is compound and made of divers qualities. The more subtle parts thereof are very proper and meet to cause digestion. The other which are gross be contrary to heat, and so let digestion.  
Q. Whereof cometh it, that the choleric complexions do soon attain to beards?  
A. For their great heat, and because they have the pores large and wide.  
Q But how cometh it that hair doth grow in them that he hanged?  
A. They be continually in the Sun, and all the humours of their body do resolve into vapours, which causeth the hairs to increase and grow.  
Q Whereof cometh it, that some have harsh and hard hair, and other soft?  
A. The soft hair doth come of the little pores, and the stiff and hard doth proceed of the greatness of the pores, for this cause women have their hair more fine and soft, because their natural cold doth restrain and make their p●res less.  
Q. What causeth young men sooner to have an appetite then old men?  
A. It is because they be of a hotter complexion.  
Q. Wherhfore do Physicians forbid 〈◊〉 meats that be too hot?  
A. Because they burn the blood, and dispose it to Leprosy.  
Q. Whereof cometh it that women have no beards?  
A. Because that substance which should convert into the beard doth turn into the hair of the head.  
Q. What meaneth it, that Garlic and Onions (although they be not in the ground) do sprout and grow?  
A. That is of the great abundance of the humours that they have.  
Q. Whereof cometh it, that study is noisome and hurtful after repast?  
A. Natural heat cannot travel both in digestion and speculation at one instant.  
Q. Whereof cometh it, that when the stomach is grieved, all the body languisheth?  
A. The stomach hath certain alliances with the heart, the brain, and the liver, which are the principal parts of the body.  
Q. Whereof cometh it, that some do things best with the right hand, and other some with the left?  
A. That proceedeth of the hear that cometh from the heart which maketh that side more apt and meet unto labour, whereunto it hath his principal access.  
Q. Whereof cometh it, that they which have the hicket, by retaining their breath do ease themselves of it?  
A. The blowing and breath retained, doth heat the interior parts of the body, and the hicket proceedeth of nothing else but of cold.  
Q. Why do old people sneeze with great difficulty?  
A. Because their conduits be very strait.  
Q. Why doth wine mingled with water cause vomit?  
A. Mingled wine is noisome to the stomach, and doth weaken the virtue retentive: chose, pure wine doth comfort it.  
Q. Why be they so subject to sickness that love to drink strong and mighty wines?  
A. Strong wine excessively drunk, doth extinguish natural heat, and the liver being therewith weakened, cannot engender good blood, but doth rather engender a certain aquosity and waterishness, that converteth itself into a Dropsy.  
Q. Why be not young children so thirsty and dry, as men of greater age?  
A. The moistness of young children doth keep them from being thirsty. For thirst is nothing else but a desire of moistness, whereupon they that be of greater age be naturally more dry and therefore more thirsty.  
Q. Whereof cometh it, that the bottom of a Cauldron or kettle is cold, although scalding water remain in it?  
A. It is because of the hot vapours which mount on high, whereby the upper parts being made hot, the bottom is cold, through the continual water that is in it.  
Q. How chanceth it, that the grain which the Ants do lay upon the ground is evermore bitten on the one side?  
A. Nature hath taught them to do so, to take away the growing thereof for the better sustentation. For corn in the earth doth naturally grow, which if 〈◊〉 should, the poor creature should be defrauded of his living.  
Q. Wherefore do the Physicians say, that it is dangerous to let one blood that is fat?  
A. The veins of gross men be hidden and small, and besides that, they have little blood.  
●. Why doth the Chameleon change colours so often?  
A. That cometh of overmuch fear, and for that he esteemeth his blood so dear.  
Q. Why be rich men more subject to the gout then poor?  
A. Because they stuff themselves with many and divers meats, or that they be too much idle, or else because they use not convenient exercise. The ●●me may also come through too much company with women: for there is nothing that corrupteth more the virtue digestive, than such excess.  
Q. Wherefore is it not good to speak when one eateth?  
A. Because speech doth much let and hinder the chawing of meat, or else it is for fear of entering or falling into some cough and strangling.  
Q. Whereof doth it come, that the birds and fowls which be fat (in this Country) if they take their flight into the South parts, or into Ethiopia, they return leaner than when they departed?  
A. The South parts be hot and dry, and doth dry that which dwelleth in them. Or we may say, that in all places that be hot and cold, both in Summer and in Autumn there be found fruits and seeds, and the days are more longer.  
Q. What is the cause that birds do breed in the spring, when they be lea●●, and in Autumn when they are fat and in good liking they do not breed?  
A. The spring time is a moderate season, and all living things at that time be most temperate, and by that means are more apt to generation. chose, Autumn is cold and dry, and by that means less fit to that matter.  
Q. Wherefore do we sooner vomit upon the Seas, then when we travel on foot or horseback?  
A. Because to sail upon the Seas, is a motion the which is not after our nature, but to run is. To sail is a moving unaccustomable, and all extraordinary things do trouble man.  
Q. Whereof cometh it, that the first fruits as well of Beasts as of Trees, if they come in their season, be fairer than those that come after?  
A. At the first bearings Nature is fresh and lusty, in the other, she is somewhat weak and impotent.  
Q. What is the cause that a dead co●pes is more heavy than a living body?  
A. A living body is replenished with air and fire, which doth keep it right up, for their nature is always to mount on high.  
Q. Why doth the excessive use of women make us weak?  
A. Because it taketh away from us our natural heat  
Q. Why do the Physicians command salt to be cast amongst the clouts of little Infants, when they be swaddled?  
A. To harden the skin.  
Q. Why did Democrites forbid his scholars (whom he desired to be chaste) to eat rapes?  
A. Because rapes through the great ventosity wherewith they fill our bod●● provoke lechery.  
Q. Wherefore do women with child forbear to eat Rue?  
A. For that it causeth them to be delivered before their time.  
Q. Whereof doth it come, that all oily things do take away the appetite?  
A. The things which are oily, do swim at the mouth of the stomach where the appetite is engendered, even as the digestion is made in the bottom of the stomach.  
Q. Whereof cometh it that by too much use of eager and sour things, men wax old before their time?  
A. All things that consume natural humidity, doth cause age.  
Q. What is the cause that things which are salt, be noisome for the ●ight?  
A. Because they pierce too much.  
Q. Whereof cometh it, that women if they chance to fall, do fall most willingly backward?  
A. Because their hinder parts are more gross and heavy than the rest, through coldness, which unto them is natural.  
Q. What is the cause that we be evermore fatter in the belly and in the guts, then in any other part?  
A. Because the belly is near the stomocke where digestion is made.  
Q. Why have women smaller feet than men?  
A. Heat being far greater in men then in women, causeth them to grow in height, engrossing and enlarging the superior parts.  
Q. What causeth man to be more ●●clined to laugh then to weep?  
A. Because it is a pleasure to laugh, and a displeasure to weep.  
Q. Whereof cometh it that some men do snort sleeping, other sleep without making any noise, some do speak between their teeth and some aloud and clear?  
A. This diversity doth proceed of the let that is in the apprehensive senses, accordingly as they be stopped or free.  
Q. Wherefore is smoke so contrary to the sight?  
A. For the grossness and sharpness thereof. The grossness is showed in the fume that it engendereth: The sharpness is manifested in that it mounteth aloft unequally, and as it were like clouds.  
Q. Whereof cometh it, that brea●● salted, is lighter than other, notwithstanding that Salt joined to water should make it more weighty?  
A. The heaviness of the Bread cometh of the humidity, and the more it is dried, the more lighter is the bread.  
Q. Wherhfore is not hot Bread wholesome?  
A. Hot bread is very full of moistness and vapours, which do corrupt the blood.  
Q. What is the cause, that when a Dog beginneth to bark, all other dogs thereabout do follow him and do the like?  
A. A Dog because of choler wherewith he naturally aboundeth, hath both his senses and his hearing very sharp.  
Q. Why is not Bread made of pure meal, nor that which is made of clean Bran, esteemed good?  
A. All extremities are vicious, the Bran because it naturally drieth too much: The floor of meal contrariwise, causeth great nourishment, but 〈◊〉 slimy and giving, and consequently of too hard digestion.  
Q. Why do gross men and those that have the Dropsy, delight to eat pelt meal?  
A. It looseth the naughty humours in gross bodies, and dissolveth the water● humour which hurteth them, and is temperate between hot and cold.  
Q. Why hath man longer hair than any brute beast?  
A. Because they receive greater nutriment, and also because brute beasts, do often change their hair, which happeneth not to man, except through some great hurt.  
Q. Wherefore do the sweet savours delight us, and the stinking offend us?  
A. Like as in tunes there be both consonants and dissonants, whereof th● one delighteth us, and the other offendeth us: Even so in savours, sweet sm●● are the concord's, and agreeable to our nature, and stinking are the discords, and dislike us.  
Q. Whereof cometh it, that abou● all other meats, we love flesh best, and that it doth profit us most?  
A. Because flesh doth yield more strength, repl●nisheth better our bodies. Or else because it approacheth more nearer to our substance.  
Q. How cometh it, that such 〈◊〉 have the disease called Gonorrhoea, avoid ●●eir seed without any pleasure?  
A. Because their seed is thinner and less digested and their conduits made ●●ider.  
Q. How cometh it that they which ●e choleric have loud voices?  
A. That proceedeth of the extremity of heat.  
Q. What is the cause that Turpen●●● is commonly smelled in the urine of those that use it?  
A. Turpentine is a substance very subtle, and therefore it doth easily perorate and pass to the bladder where 〈◊〉 urine is, and infecteth it with his ●●our.  
Q. Whereof cometh it that fair ●ather beginning towards night, most commonly doth not long continue?  
A. Of the inconstancy of the Moon, which hath her principal domination and power in the night.  
Q. What meaneth it, that Crane's 〈◊〉 prognosticate fair weather?  
A. Cranes do naturally feel the 〈◊〉 and change of the weather, and accordingly go and depart into other Countries.  
Q. Whereof cometh it, that Old men remember so well that which they have seen and done in their youth: and forget that which they learn and do in their age?  
A. Things learned in youth, have already taken a certain habitude in the person. But things which they learn in age; because their senses be weakened, are easily lost and forgotten.  
Q. Why do men say, that to grow fast is a figure of short life?  
A. Because the humour that causeth the growing, as it is easily enlarged even so it soon consumeth.  
Q. Why do Cranes set themselves in array, when they prepare to fly?  
A. To trouble themselves the less in flying.  
Q. How cometh it, that unhorned Beasts have not teeth on both sides?  
A. That cometh for lack of the matter or substance which causeth the same.  
Q. Why be sodden stones more 〈◊〉 than other?  
A. It may be, because the fire hath rendered them more solid and better compact.  
Q. Whereof cometh it, that Bees are more fierce than other creatures?  
A. Because they are of nature dry, and be void of excrements and other superfluities.  
Q. Why do not fat things soon corrupt?  
A. Because they be replenished with air.  
Q. Why do Trees that grow in marshes die so soon?  
A. Because they are of great moisture, and do receive little nourishment.  
Q. Wherhfore cannot fire endure, except it be continued and nourished?  
A. Because of the great vehemency and impetuosity of his heat.  
Q. Why did not nature create Birds to go upright accordingly as she did man?  
A. Because they be void of reason and have no care of heavenly things.  
Q. How chanceth it, that Nature 〈◊〉 no wings to Man?  
A. Because man is not created to fly, nor to walk in the air, but upon earth.  
Q. Why do the pulses of young Infants beat so swiftly?  
A. Because their heat receiveth air without any let, and are again suddenly cooled.  
Q. Why do Dolphins when they appear above water, signify some storm● or tempest to come?  
A. Because at the beginning of th● tempest there do rise from the bottoms of the Sea, certain hot exhalations and vapours, which do warm an● heat the Dolphins, at what time the●● mount to seek for cold.  
Q. Why be the pulses of young people more vehement, than the aged?  
A. Because their complexion 〈◊〉 hotter.  
Q. Wherefore do aged people dy●● as it were without dolour and pain?  
A. Because all their senses are d●●litate and weakened.  
Q. Wherefore hath Nature giv● the Mil● to the noblest creatures?  
A. Because they have need of greater ●●●iration and breath.  
Q. Whereof cometh it, that beasts, which live partly on the land, and ●●tly in the water, do always bring ●●th their young ones upon the 〈◊〉?  
A. Because they are more participant 〈◊〉 the earth, then of the water.  
Q. What moved Democritus to say, 〈◊〉 the soul was made and composed 〈◊〉 Atomies, that is to say, of things indivisible, as those things be, which we see 〈◊〉 the beams of the Sun?  
A. Because the soul is the fountain 〈◊〉 spring of all our actions: and those ●tomi be above all other things most 〈◊〉 to motion.  
Q. How cometh it, that creatures 〈◊〉 upon the land be strangled in the 〈◊〉, and those of the water be choked 〈◊〉 the air?  
A. Because that land creatures cannot ●●ath in the water: and those of the ●●ter be stuffed up with the heat of the 〈◊〉.  
Q. Whereof cometh it, that overmuch fasting causeth thirst?  
A. Through default and lack 〈◊〉 nourishment, whereby natural hea●● doth extenuate and dry up the body.  
Q. Why doth not fire go out, 〈◊〉 covere● with Ashes?  
A. Because the same being covered hath the nourishment that it requireth.  
Q. What moved some of the Sag●● to say, that death is cold and without blood?  
A. Because our life doth consist 〈◊〉 heat and blood.  
Q. Wherefore is there more vnder●standing in the head then in any oth●● part of the body?  
A. Because the head is as it 〈◊〉 the bulwark and chief part of 〈◊〉 body.  
Q. Whereof is it that among hea●● and plants, some come up and gro●● the seed, and other of the root?  
A. That cometh of their perfecti●● or imperfection.  
Q. Wherefore do herbs and 〈◊〉 continue longer than other creatures.  
A. Because their nutriment virtue is ●●re lusty, and do easilier find where●●th to nourish them.  
Q. Why is it, that the greater the creature is, the longer he endureth?  
A. Because the greater they be, the ●●otter they be: and in heat the life and strength consisteth.  
Q. Wherefore cannot Heaven be subject to corruption?  
A. Because it is not composed of contrary Elements.  
Q. Why doth fear make the heart to beat?  
A. Because the blood when we be ●fraid, retireth to the inward parts, and hath need to be refrigerated and cooled, ●hich thing cometh by the b●ating of the heart.  
Q. Why did nature make man high, 〈◊〉 straight of stature?  
A. That proceedeth of his heat, which following the quality of fire, causeth him continually to mount and grow in height: or to the end he might with his hands apply himself to han●●y work, and hardy exploits.  
Q. Why can little Children neither go nor stand upright?  
A. Through feebleness of the inferior and nether parts, and by reason of the greatness and heaviness of the upper parts.  
Q. Wherefore are the nights more qui●● than the days, and less windy?  
A. The motion of the air is let by the coldness of the night.  
Q. Whereof cometh it, that men of Red complexion, have more revelations by dreams then other?  
A. Because they be of imagination more free and lively.  
Q. Wherefore did the ancients use to drink the blood of those that were called Glad●●tories, which were hurt and wounded in the Combats and fenceplaies?  
A. Because they were persuaded by the Physicians, that it served against the falling sickness.  
Q. Why is bread hard of digest●●on?  
A. Because it lieth long in the stomach, besides that, if it be not well baked, 〈◊〉 ●●useth the Liver to fill the veins, called by the Physicians Meseraiche.  
Q Whereof cometh it, that they which are drowned, at the beginning do sink to the bottom, and afterwards then they begin to corrupt, do rise above the water?  
A. The body being partly corrupted hath many open places called vents to receive the air: which breaking the powers, the body becometh very light.  
Q. What is the cause, that round eggs do bring forth males, and they which be long, females?  
A. Because in the round Eggs all the virtue is equally divided throughout all the extremities: and in the long egg the virtue is much extended, and less closed, and so of less heat than the other.  
Q. Why is not wine good fasting?  
A. Because it engendereth the cramp, 〈◊〉 maketh a man dull and heavy.  
Q. Why do Physicians use to touch the pulse of the right arm?  
A. Because it is the part that is most hot.  
Q. But wherefore will they not, that the patient hold his hand hard closed, nor yet stretched forth?  
A. Because the Sinews and arteri●● be strained, the hand being either stretched or closed.  
Q. Whereof cometh it, that Hares have so feeble sight?  
A. Because the Hare is a beast very sleepy, and too much sleep hurteth the sight. Or else it is of too much swiftness; for overmuch swiftness is hurtful to the eyes.  
Q. How chanceth it, that the pawe●● of a Bear are better venison, than 〈◊〉 other part of his body?  
A. That cometh of their contin●● all agitation and stirring; for the Bear●● doth continually walk and beat wi●● his feet.  
Q. Why do Physicians call a disor●dinate appetite (Fames Canina) 〈◊〉 hunger of a Dog?  
A. Because Dogs are without melanure, in the appetite of eating.  
Q. Why do Dogs scommer with so great pain?  
A. Because their bowel and receiving Gut is larger at that part where it joineth with the belly, than it is at the place where it endeth.  
Q. Why are they more sleepy that have great heads, than others?  
A. The greater the head is, the more vapours it comprehendeth.  
Q. Why do Dwarves love to sleep much?  
A. Because great plenty of humours get forthwith into their heads, which engender in them a desire to sleep.  
Q. Wherefore are they most hungry, that have large and gross veins?  
A. Because they be of nature dry and adust.  
Q. What causeth them that dwell towards the South, to be less subject to the falling sickness, than ●ther people?  
A. Because they be sound within, and full of heat.  
Q. Whereof cometh it, that the oil of Lentiles doth heal the inflamamation of the Gums?  
A. Because it is good to take away all hot and burning humours.  
Q. Why doth the edge of a knife turn, when one doth cut wax?  
A. Because that every Agent, in his action is also patient, that is, subject to contraries.  
Q. How cometh the humour in the eye called Glauconia, which is like Crystal, and hurteth the sight?  
A. Eyes infected with that humour, be like the eye of a Civet, and doth come of the abundance of the Christ all in humour.  
Q. Why doth Licorice take away thirst?  
A. Because of his moistness.  
Q. Why is the Liver of a Wolf medicinable for them that be diseased in the Liver?  
A. By reason of a certain secret virtue in the same.  
Q. Why be they more hardy than another, that have hairy breasts?  
A. Because they have a boiling heart.  
Q. Wherhfore is Milk evil for the teeth and gums?  
A. Because of the immoderate coldness.  
Q. Why doth Lettise provoke s●eepe?  
A. Because it engendereth gross humours.  
Q. Whereof cometh it, that Lent●les and Coleworts be hurtful to the sight?  
A. That cometh of their crassitude and thickness.  
Q. Where of cometh it, that by too much eating of Lentiles are engendered Cankers?  
A. That cometh of the melancholic blood, which Lentiles do engender.  
Q. How chanceth it, that Lions have no marrow in their bones?  
A. Through the extreme heat of the said beast.  
Q. But why doth the shining and brightness of the Moon hurt the 〈◊〉?  
A. Because it moveth the humours of the brain, and cannot afterwards resolve them.  
Q. Why do some die by too much joy?  
A. Because the spirits do abandon and forsake the heart.  
Q. Why should men beware of too much fasting?  
A. Because long fasting engendereth a heap of ill humours, and causeth feebleness and loathsomeness.  
Q. Why is vinegar very good for choleric persons, and hurtful to the● that be melancholic?  
A. Because it refresheth choler, and drieth melancholy.  
Q. What causeth the eyes to shed forth tears?  
A. Coldness is the occasion which naturally doth make thick and restrain whereby tears proceed.  
Q. Why have things that be very sweet and odoriferious, a certain spic●● of bitterness?  
A. Sweet smells do always search hot places, which commonly are 〈◊〉 what bitter.  
Q. Whereof cometh it, that things that nourish and increase milk, do warm moderately without drying?  
A. Because such things do engender blood, whereof milk cometh.  
Q. Why be all nourishing things participant with sweetness?  
A. Because all sweet things be very temperate.  
Q. Whereof cometh it, that wine in process of time is of greater heat?  
A. Because the waterish parts do vanish and avoid.  
Q. Whereof cometh it, that some wines are sour so soon?  
A. Because in the vintage time they were replenished with superfluous humours.  
Q. Why do men rather use Sorrel then Vinegar, against the inflammations of the Intestines and Bowels?  
A. Because that Sorrel is more moderate than Vinegar. And whosoever is ●iseased therewithal should not use any medicine, that is sharp or violent, but ●●ther pleasant.  
Q. Whereof cometh it, that yellow Choler is always bitter, and the black eager and sharp?  
A. Heat causeth bitterness, and cold causeth sharpness.  
Q. Why is Catarrh or Rheum, sometimes sweet, sometimes sharp, and sometimes salt?  
A. Of a certain mixture of the humours.  
Q. Why doth the wild Boar piss before he doth run or fly away?  
A. To dispatch himself of the heaviness of his urine, the more swiftly 〈◊〉 run.  
Q. Wherhfore do Physicians giv● to Infants and young children a hear●● called Abrobatum, in English Sother●●wood?  
A. Because it killeth worms.  
Q. How chanceth it, that Scorpion●● do smite and hurt sideways?  
A. Because their prick and sting 〈◊〉 crooked.  
Q Why do men wax pale wh●● they be afraid?  
A. Because the blood flieth away and retireth to the vital parts.  
Q Why doth the sea called Mare mortuum, bring forth neither Plant nor ●ish?  
A. Through the great bitterness of the same.  
Q. What is the cause, that a salt thing being heated again, waxeth bitter?  
A. Bitterness cometh of adustion.  
Q. Why hath the Scorpion venom in her tail?  
A. Because venom is the excrement of the Scorpion.  
Q. Wherhfore did nature make men's ears so eminent standing out, and of gristles?  
A. To be more quick of hearing, and to be less grieved when they be hurt.  
Q. Why cannot Milk, cream or curd, being incorporated with Honey?  
A. Because honey with his virtue incisive and abstersive, doth let it.  
Q. Why doth not artery or sinew being cut, grow again as flesh doth?  
A. Because they be spermatick members.  
Q. Wherefore do the leaves of a Service Tree fall together at one instant?  
A. Because he hath no viscous or slimy humour.  
Q. Wherefore is a Bay tree always green?  
A. Because the heat of that Tree is always tempered with humidity and viscosity.  
Q. Wherefore is the female more imperfect than the male?  
A. Because she is more cold.  
Q. What caused Hipocrates to suffer those that had hot and sharp fevers to drink wine?  
A. To aid and help digestion, and to strengthen the patient.  
Q Whereof cometh the quotidian fever?  
A. Of the great abundance of the ●●eame.  
Q. Why do the herbs called Peniroyall, Ditton and Nill, cause women to have their natural disease?  
A. Because their virtue and property is to open.  
Q. Wherhfore is the meal of beans good for the spots in the face?  
A. Because it is marvellous abstersive and cleansing.  
Q. Wherhfore do we sleep better when we have traveled, then otherwise?  
A. Because the spirits have then more need to be refreshed.  
Q. Whereof cometh it, that sometimes we be laxative, and sometimes too much costive?  
A. It is because of the feebleness of the virtue retentive, or through sharp humours that vexeth and troubleth us, and the cause why we be bound, proceedeth of contrary occasions.  
Q. Whereof cometh the Tertian agues?  
A. Of yellow choler corrupted.  
Q. Whereof proceedeth the Falling sickness?  
A. Of gross phlegm, or rather of a ●●ncholike humour which is retained 〈◊〉 the ventricles of the brain.  
Q. Wherefore did nature make the recull of the head gross, and thick and ●●llow?  
A. The scull is gross and thick to defend the brain the better, and hollow that the vapours of the brain might 〈◊〉 out of the same more easily: for the head is a way through the which all the vapours of the body do pass.  
Q. Wherhfore is not wine good for them that be growing still in greatness?  
A. Wine doth strait go into the head, and children in their infancy hair the head grosser after the proportion of the rest of the body, than in any other age.  
Q. Why do Melons and Cucumbers cause men to make water?  
A. That cometh of their great humidity.  
Q. Wherhfore is it not good to sleep with the face upwards?  
A. Because it heateth the reins, inflameth the blood, and not only the blood but the spirits also, which are in the hollow vein and in the gr●●t Artery.  
Q. How cometh it, that Trees are more hard and strong of the North-side, than they are of th● 〈◊〉 and West side?  
A. Because the North wind doth better harden.  
Q. Whereof proceedeth the sweetness of Fruits?  
A. Of moderate heat.  
Q. Why do old men dote so much?  
A. Through the great cold that is in them.  
Q. Whereof proceedeth the Laske and Flux of the belly called Dissenteria?  
A. Of biting and sharp humours.  
Q. Why do Herrings in so great multitudes leave the Northern, and go to the western Sea?  
A. To enjoy the temperature of that climate.  
Q. What is the cause that the Pulse commonly called Chiche peason, doth provoke Venery?  
A. By reason of the saltness, whereof the hull is participant.  
Q. Whereof cometh it, that men to see the better do close one of their eyes?  
A. Because the one eye being shut, he seeth the more perfectly with the other.  
Q. Wherefore do Physicians thin●● them to be of small capacity that have sharp heads?  
A. Because the spirits find not the conduits so free and open.  
Q. Why be there no Serpents in Ireland?  
A. Because that Region is nothing waterish.  
Q. What causeth those that have the jaundice, to think Honey to be bitter?  
A. Because of the great choler▪ wherewith they have the tongue an● pallet infected.  
Q. Whereof cometh it, that th● meats oftentimes wax sour in the van●tricle?  
A. That proceedeth of the coldness of the stomach.  
Q. Why is not that air good, which is both hot and moist?  
A. Because it is subject to be cor●rupted.  
Q. Whereof cometh it, that the Ethiopians have curled hair?  
A. Of the great ficcity and dryness of their humours.  
Q. Why be Drunken persons commonly cold?  
A. Because wine immoderately drunken, doth cause cold effects.  
Q. Wherefore is Venison more esteemed and praised of the learned Physicians, than other flesh?  
A. Because it is of good nourishment and engendereth good blood.  
Q. Why is the white of an Egg hard of digestion?  
A. Through the coldness thereof.  
Q. Wherefore do men drink wate●, and yet it nourisheth not?  
A. Water causeth the nutriment to spread throughout all the body.  
Q. Why is not the hand hairy within?  
A. Because the skin is thick and h●rd.  
Q. Why is Autumn so unwholesome and full of diseases?  
A. Through the inequality of his temperature.  
Q. Why be the ears unmoveable?  
A. Because they have no Muscle.  
Q. Why be no remedies convenient to be received, in the greatest extrem●●● of sickness?  
A. Because nature should not be hindered.  
Q. Wherefore are the baths of sweet water esteemed?  
A. Because they do heat and moisten, and are good against Terci●● agues.  
Q. Why doth the Northern wind preserve things from putrifying?  
A. Because it drieth much.  
Q. Whereof cometh it, that bugloss tempered and dipped in wine, rejoiceth him that doth eat it?  
A. Because it augmenteth the blood and restoreth the forces of the heart.  
Q. Whereof cometh it, that Peony hanged about one's neck, doth heal the falling sickness?  
A. That herb sendeth certain va●ours to the head, which do dry the brain.  
Q. Why be Stockdoves better than Pigeons of the dove-house?  
A. Because they have less dung 〈◊〉 excrements.  
Q. Whereof cometh it, that Azure ●●our is pleasant to the eye?  
A. Because in that colour is a mean all other colours.  
Q. Wherefore do we sweat more in 〈◊〉 upper parts of our body, then in the ●●er parts?  
A. The property of heat, is, to ascend, 〈◊〉 not to descend.  
Q. Why doth not the dung of wild 〈◊〉 stink▪ so much as other?  
A. Because they be dry of nature.  
Q. Why be our eyes greater in our infancy, then when we be of more 〈◊〉?  
A. Through the great humidity and moistness. Whereof in like manner it ●●mmeth, that we are more desirous of 〈◊〉 in our Infancy, then in any other 〈◊〉.  
Q. How cometh it, that men's eyes 〈◊〉 differ so much in colour one from ●●other?  
A. Of the diversity of the humours, ●●reof they be composed.  
Q. Wherefore is sodden water better than the cold?  
A. Boiled and sodden water hath less ventosities, and is more light and subtle; because the earth and heavy substance is separated from it.  
Q. Wherhfore hath Nature ordained neezing in man?  
A. To purge the superfluity of the brain, even as by the Cough the milt is purged.  
Q. Why do we sneeze sooner in the Sun, then when we be near the fire?  
A. Because the heat of the Sun, resolveth the humour, and consumeth it not, but the fire resolveth and consumeth it.  
Q. Whereof cometh it, that the ears of all creatures do move, except the ears of a man?  
A. That proceedeth of a certain muscle which is in the Jaws, and doth let and hinder the moving of the ears.  
Q. Where of cometh it, that A●●ses do sooner lift up their ears when 〈◊〉 will rain, then at any other time?  
A. Their melancholic nature 〈◊〉 it, the like happeneth to many other melancholic beasts to prognosticate ●●raine: as Frogs, Dolphins, Crows, ●nd Cuckoos.  
Q. Why have Birds no ears?  
A. Because they would hinder their ●ing, for which cause they are created ●nd made, as man is made to travel.  
Q. Wherefore are the waters of Marshes and Ponds so evil?  
A. Because they are so Phlegmatic, ●nd in Summer they do corrupt. Insomuch as the finest of the water is converted into vapours, and the earthiness doth remain.  
Q. Whereof cometh it, that they which have hollow eyes, do see better, than those whose eyes do stand more ●●tward?  
A. Hollow eyes have their virtue more fast and better compact, and so they see the better and further off.  
Q. Why do the eyes of Wolves and Cats shine in the night and not in the day?  
A. The greater clearness doth ob●●cat● and darken the lesser.  
Q. Whereof cometh it, that when we look and behold ourselves in a Glass, we do immediately after forget our favour?  
A. The image seen in a Glass doth represent itself to our visible sight very slenderly, and by a certain reflection; and therefore cannot long be retained in memory, but quickly vanisheth away.  
Q. Whereof cometh it, that ma● smelleth so little in comparison of oth●● creatures?  
A. That cometh of the great humidity of the brain, whereas Ravens and other birds having it dry, are not hildred by moisture, but do receive the smell through the air a far off.  
Q. Wherefore doth that water keeps better which is open in the Sun and the wind, then that which is covered and hidden?  
A. That which is open to the Sun is better purged of all gross vapours, and is made thereby more subtle and better digested,  
Q. Whereof cometh it, that Infants are sooner enchanted or bewitched than they which are greater?  
A. Of the delicateness and tenderness of their bodies, which are not ●ong enough to resist such impressible.  
Q. Whereof cometh it, that a bird ●●…led in Latin Rupex, doth fear to ●…hold those that have their gall spread throughout their bodies?  
A. Because the same Bird is sorry 〈◊〉 the remedy that she giveth them, 〈◊〉 she draweth that sickness to her ●●lfe.  
Q. What meaneth it, that the 〈◊〉 made of ashes of a Figtree, is so ●…ood to cleanse things which are foul and spotty?  
A. That cometh of his nature, which ● very abstersive & cleansing, through ●he sharpness whereof, it taketh away ●he filth or sweat of our bodies better ●hen any other thing.  
Q. Whereof cometh it, that the Fig tree, the Laurel tree, the Eagle and 〈◊〉 Sea Calf are never smitten with ●●…htning?  
A. It may be that cometh of the bitterness and sharpness.  
Q. What causeth nature to give us ears?  
A. It was for no other thing, but that thereby man might hear and judge the difference of voices and sounds. And that by the ears the head might be purged of his choleric superfluity, even as by the nose he is accustomed to be purged of his phlegmatic.  
Q. But what moved nature to make the lips?  
A. To the end that the teeth being of nature cold, should not be harmed with external hurt, or else because that in any talking they might somewhat help and temper the tongue, that it should not be too lavish.  
Q. For what respect was the mouth made?  
A. Because it should be the door of the stomach, and because the mea●e should be chawed and prepared for the first digestion.  
Q. What causeth a man to yawn?  
A. The gross vapours that replenish the Jaws, which willing to come forth, constrain men to stretch their Jaws: or else yawning cometh of unlustinesse, or of being too full.  
Q. How cometh it that the teeth have the sense of feeling, and the same to other bo●●es is denied?  
A. Because the teeth might discern hot and cold.  
Q. What meaneth it that the teeth do grow daily?  
A. If Nature had not ordained the teeth to grow daily, they would consume themselves, and should be reduced to nothing by continual chawing.  
Q. What causeth the teeth to grow again, and the other bones grow not?  
A. Other bones be engendered and made of the natural humour in the mother's womb, but the teeth are engendered of the nutritive humour, which daily groweth, and so increaseth them.  
Q. Why have birds no teeth?  
A. The substance of teeth is converted ●●to the bill.  
Q. Why do divers stut and stamme●?  
A. Through the great moistness of the tongue or of the brain.  
Q. Why do divers hold opinion that the tongue of a Dog is medicinable, and the tongue of a Horse clean contrary?  
A. The tongue of a Dog is full of pores, and by that means it draweth from the wound all viscosity and sliminess: Or else there is in it some humour meet to heal wounds by licking, which is not in a Horse's tongue.  
Q. Whereof cometh it, that spittle being taken and applied fasting, is go●● and meet for Impostumes?  
A. Because then it is more subtle and better digested, then at oth●● times?  
Q. Whereof cometh it, that 〈◊〉 breathe of divers doth stink although they be but young?  
A. Of the evil vapours of the stomach: or else of the corruption of the members and instruments of the s●●rits.  
Q. What is the cause that Lazermen speak so hoarse?  
A. Because the organs and pipes of their voices are corrupted.  
Q. Whereof cometh hoarseness?  
A. Of a rheum descending from the brain, which filleth the passage of the lungs.  
Q. Why do little birds sing and chirp, better than great ones?  
A. The spirit of little birds is more delicate and light, then of the great, and soul, and therefore at every motion they are disposed to sing.  
Q. Why doth the male sing more than the female?  
A. Because he is more hot.  
Q. What moved nature to make the ●●ke of bones?  
A. Because it might the better su●●aine the head.  
Q. Wherefore is well water the better, when the well is often draw●●?  
A. Because by the oftentimes drawing the water hath no leisure to be corrupted.  
Q. Why have Cranes and Storks so long necks?  
A. Because such beasts take their food and nourishment in deep places.  
Q. Why do Pullet's and Hen's, their throats being cut, move and stir very long after, which to man doth not chance at all?  
A. Hens and Pullet's have small and little sins, whereby the spirits tarry the longer.  
Q. What is the cause, that Barley bread maketh them to be ill coloured that use to eat it?  
A. That cometh because Barley bread tarrieth no while in the stomach and hath an abstersive and a cleansing virtue, and so doth suddenly alter and change the digestion, which thing causeth that Nature cannot with any small nourishment give good colour to any person.  
Q. Why should wheaten bread be both salted and leavened?  
A. Because that wheat of itself doth stop and is slimy, but salt doth dry, and the leaven rendereth it much lighter.  
Q. Why do they serve fruit after meat and not before?  
A. Because that a full belly demandeth sweet things: or else the heaviness of the fruit driveth down all other meats.  
Q. What causeth the hairs of sick men to fall?  
A. Because the nutriment wherewith hair is nourished and entertained, is consumed of the adust and burnt vapours.  
Q. How chanceth it, that divers have never any beards?  
A. Because they have the pores so great, that the nutriment which causeth the hair, is vanished before the hair h●th taken root, and therefore can bring nothing forth.  
Q. Whereof cometh it, that in old folk the hair of the brows groweth more, then in other members?  
A. Because in the age the bones of the brows be enlarged, and do open the way to vapours.  
Q. Why is the water better, that runneth upon the gravel of Sand, or upon the earth (so that it be not stinking) then that which runneth upon the rock, or upon stones?  
A. Because that earth and gravel doth cleanse it better, than either stone or rock.  
Q. Wherefore cometh it, that the hair waxeth hard and sharp when one is dead?  
A. Because the hair is no more nourished with the vapours of the body, and because the pores be closed up.  
Q. But whereof cometh baldness?  
A. Of corrupt phlegm.  
Q. Why be men sooner bald upon the Head, then in other parts of the body?  
A. Coldness of the brain is the cause.  
Q. Why is it that studious and learned men be so soon bald?  
A. Of the great diminution and weakness of their spirits, or else of great indigestion that causeth phlegm to abound.  
Q. Why do we sweat more sleeping than walking?  
A. Because hear in sleeping is united and joined, which hath more virtue to drive away all superfluous humours.  
Q. Why do we count rain water to be the best?  
A. Because it is better fined and sudden in the air, and so more proper and meet to nourish.  
Q. Whereof cometh it, that many are healed of a Quartain, by a sudden fear?  
A. Like as the Quartain is engendered by sudden mutation, even so sudden mutation doth drive it away: for by such sudden: accidents our spirits be moved, and all their forces awaked.  
Q. Wherhfore are those waters better that have their course towards the East, than they that run towards the West?  
A. Because that by running against the Sun they do fine, and wax warm, and do lose their natural 〈◊〉▪  
Q. Wherhfore do Musicians when they intend to sing, and Advocates before they plead, eat Leeks roasted in the embers?  
A. Because that Leeks have a certain slimish moistness, that cleanseth the pipe of the Lungs.  
Q. Why do Physicians give order that meats in winter ought to be of a gross nourishment, and in Summer fine and light?  
A. Because in Winter the natural heat flying the cold, and retiring into the inward parts, doth cause better digestion. But in Summer, heat seeking for heat is dispersed, and is not of force to digest.  
Q. Why doth too long watching make brain feeble?  
A. Too long watching doth engender and multiply Choler, the which by that means doth dry and extenuate us.  
Q. But why cannot the child borne in the vl month live, and the child of the seventh month customably doth live?  
A. Because the number of seven is a perfect number. If the opinions of the Pythagorians be true.  
Q. Wherefore be steel glasses better for the sight then other glasses?  
A. Because steel is harder, and doth represent unto us more substantially the tire, that receiveth the light.  
Q. Whereof cometh it, that vinegar doth stop blood?  
A. Because the nature thereof is bin●ing.  
Q. Whereof cometh it, that women and little Children do so quickly weep?  
A. Of the great humidity and moistness that is in them.  
Q. Whereof cometh it, that among bird● the Sparrow liveth least while?  
A. Because he is too lecherous.  
Q. Wherefore be women with child in more danger to miscarry in the first, second, and third Month, then in the rest of the months that follow?  
A. Because the Infant is most tender, much like to an apple that beginneth to be fashioned, not yet having the stalk strong enough to sustain it.  
Q. Why be children borne more safely in the seventh, vl, and ninth month then before?  
A. The riper that the fruit is, the sooner and easier it falleth.  
Q. Why is the travel of some women greater and more painful, then of other some?  
A. There be divers reasons, for sometimes it cometh of the strength of the woman, sometimes according to the proportion of the substance received, sometimes for that the child is dead, which causeth that they cannot bow nor turn.  
Q. But why are women being with child of a man child, less molested and in better health, than they that be with child of a woman child?  
A. The male is always more lusty and beareth himself better, troubling his Mother less than doth the female which is cold and heavy of moving.  
Q. Why is not wine good for Children?  
A. Because it heateth and moisteneth too much, and filleth the head incontinently full of vapours.  
Q. Why do not women commonly exercise both their hands as well as men?  
A. To exercise both hands procee●eth of the force and strength of the sinews and muscles, the which is not in women.  
Q. Whereof cometh the sterility and barrenness of women?  
A. It proceedeth of man's causes, either of the coldness of the man, which causeth the seed to be of none effect in generation, or because the seed is waterish and of small force.  
Q. Why is a drunken person cold, the wine being hot?  
A. Because natural heat is extinct, by the heat of the wine.  
Q. Wherefore have women most commonly the headache, more than men?  
A. The vapours of the menstrual blood ●●●end to the head, which causeth the 〈◊〉.  
Q. Why have men more teeth than women?  
A. Because they are more abundant both in blood and in heat.  
Q. Wherefore do maidens voices change, when their breasts begin to wax great?  
A. Because the Organs of the voice are then more loose, and less closed.  
Q. Why have women their breasts above their stomaches, and other creatures underneath?  
A. If women's breasts had been placed under their belly (they having but two feet) it would have hindered their going: which troubleth not other creatures that have four feet.  
Q. Wherefore is wine forbidden them that have pain in their sides?  
A. Because it burneth and sendeth to the sides divers burnt▪ and adust humours, which increase the disease.  
Q. Whereof cometh it, that Twins are not so strong as other Children?  
A. Because the seed which should 〈◊〉 to the genaration of one, is parted into two.  
Q. Whereof cometh it, that our privy parts are more subject to catch hurt, than the other parts of our body?  
A. That cometh of the heat and moistness united together, which are the cause of all corruption.  
Q. Whereof cometh it, that fasting spittle is good to take away the spots of the body: and not spittle after meat?  
A. Because the spittle after meat is full of moistness, and is partly gross, by reason of the meat which is mingled with it, in such sort, that it cannot so well cleanse as the other.  
Q. Why doth the smoke of Brimstone make the hair white?  
A. Because it drieth up and purifieth the gross matter which is dispersed among the hair.  
Q. How happeneth it that man only doth become bald?  
A. Because he is of a more rare composition and matter, less fleshy, and consequently more meet and apt to be dried.  
Q. Why doth a man wax bald 〈◊〉 upon the head?  
A. The head is a member more mo●● than all the rest, wherein are united great number of phlegmatic superfluities, and therefore the same sooner wax●eth bald.  
Q. Whereof cometh it, that 〈◊〉 which sleepeth sound, dreameth very little?  
A. Because that then all the senses 〈◊〉 accord to do their duty, and do 〈◊〉 wander hither and thither for to provoke dreams.  
Q. Why is the South-west wind 〈◊〉 sweet and pleasant?  
A. Because it is temperate, neither too hot, nor too cold.  
Q. Wherefore hath the wind (〈◊〉 Ceci) East and by North, the power t● draw the Clouds unto him?  
A. Because that his motion 〈◊〉 round.  
Q. How cometh it, that wine 〈◊〉 after a rotten or perished apple, 〈◊〉 bitter?  
A. Because that all rottenness is 〈◊〉  
Q. Wherefore do men bleed so often at the nose?  
A. Because the nose hath more participation with the brain, than any other member.  
Q. But why is that water which is ●●onest hot and soon cold, better than other water?  
A. Because it is more subtle and more ●ight.  
Q. Wherefore is over great exercise 〈◊〉 labour evil for the sight?  
A. Because it drieth the blood too ●uch.  
Q. How cometh it that men sleep ●●tter and sooner on the right side, than 〈◊〉 the left?  
A. Because being awake, he doth lean 〈◊〉 rest more upon the left side then 〈◊〉 the right.  
Q. How chanceth it that Figs which 〈◊〉 sweet and tender, do nevertheless ●use toothache?  
A. Because they cleave to the gums, ●ough their viscosity and slimi●●e.  
Q. Why do we esteem Goat's milk to be better for our stomach, than any other?  
A. Because the Goat taking his nourishment rather of wood and boughs then of grass, causeth his milk to be the more thick, and less slimy.  
Q. How cometh it, that Cow milk is more medicinable than other milk?  
A. Because a Cow being a great eating beast, doth feed not only upon grass, but also upon all sorts of gree●● herbs.  
Q. Why is the blood of a Bull hur●● full to them that drink it?  
A. Because it is very fat and full of threads, and soon waxeth hard, engendering thereby hurtfulness.  
Q. Why do all beasts refuse to 〈◊〉 of any thing that a Bear hath blow●● upon, or smelled unto?  
A. Because the blowing or smelling of a Bear is pestiferous.  
Q. For what respect be they fearful that dwell in hot Countries, 〈◊〉 they strong which dwell in cold Countries?  
A. Cold doth restrain and thicken the flesh, which causeth the heat to 〈◊〉 better gathered and compact with●●.  
Q. Wherefore be they that have their 〈◊〉 rolling and turning, and their sight 〈◊〉, deceivers, thiefs, and of hot ●●ture?  
A. Deceit and theft proceed of the ●●htilty of the mind, and the subtlety 〈◊〉 the mind cometh of the subtlety of ●●ours caused of heat, that causeth 〈◊〉 eyes to wander, and the sight to be 〈◊〉.  
Q. Whereof cometh it, that the eyes Drunkards do still water?  
A. That proceedeth of the humours 〈◊〉 the wine hath engendered in the ●●●ine, whereof feeling itself laden, it ●●deth the same again to the eyes, ●●ich of their nature are full of pores.  
Q. Whereof cometh it, that too much ●●tation and grief bringeth age?  
A. Because it drieth: and age is no●●●ng else but a very drought.  
Q. What meaneth it, that they which 〈◊〉 of age feel no grief?  
A. It is through lack of heat, whi●● causeth the life to vanish away without pain.  
Q. Why are our eyes so mov●●able?  
A. Because they should not so easi●● be hurt, with that which happeneth 〈◊〉 come before them.  
Q. Whereof cometh it, that Oy●● swimmeth above any other Liquor?  
A. Because it is fatter: And all fa● things do participiate very much wi●● the air.  
Q. How chanceth it, that the Oestrich only above all other Birds hath be claws cloven?  
A. The Oestrich is rather a beast 〈◊〉 the earth, than a bird: and his win●● were given him rather to help him 〈◊〉 run, then to fly.  
Q. Why be not fat things 〈◊〉 corrupted?  
A. Because they hold very much 〈◊〉 the air, and the fire.  
Q. Whereof proceedeth it, that m● birds do soon assail the eyes?  
A. Because they see them clear, 〈◊〉 with great brightness.  
Q. Why cannot the Diamond be burns 〈◊〉 well as other stones?  
A. The fire cannot hurt it, by reason this great hardness.  
Q. Whereof cometh it, that the fea●●rs of an Eagle mingled amongst the others of other birds, do consume 〈◊〉?  
A. It is by a secret virtue that is given ●he Eagles feathers, to have the ●●wer to consume all other fea●●rs.  
Q. Whereof cometh it, that he that ●●th the thickest blood, is always most ●errie and frolic?  
A. The blood that is gross and fat, ●●keth the spirits firm and constant, herein consisteth the force of all Creates.  
Q. But what is the occasion that wo●● be not bald as well as men?  
A. It is their great moistness: for ●●dnesse cometh of dryness.  
Q. Why do divers use to lay chalk 〈◊〉 the roots of Cherry trees?  
A. To make them ripe before their time.  
Q. How chanceth it, that the Vine and the Rape or Radish, do not love to grow one nigh another?  
A. Because they are of divers natures. For the Rape loveth cold places: whereof it cometh, that in Almaigne they are as big as little children: But the Vine loveth those places that be warm.  
Q. Why do not the Elephants and Camels drink, but in puddles or troubled waters?  
A. Because they are afraid to see themselves in the water.  
Q. Why doth a man sneeses against the Sun?  
A. The Sun through his hea●● doth provoke the humours that remain in the conduit of the Nose to be open to the air, which causeth sneesing.  
Q. Why do Melancholic people sleep so little?  
A. Because they have little moistness whereby few vapours ascend up to the brain.  
Q. Why doth mettle melt better when it is very cold weather then at any other time?  
A. Because then the heat is wholly retired inwardly.  
Q. Whereof cometh it, that they which have green or grey eyes, do see well, neither in the day time, nor yet in the night: and the contrary chanceth to them that have black eyes?  
A. Because the green eyes do abonnd is fire: and the black abound with water.  
Q. Why be those Creatures of short life, that engender very often?  
A. Because with the spermaticke superfluities they lose much moisture, which is the true retainer of natural ●ate.  
Q. How chanceth it, that the Lion ●oth so much fear the flame of ●ire?  
A. Naturally the fire is hurtful to the sight: and especially to those that are hot and dry, as chiefly the Ly●● is.  
Q. Whereof cometh it, that mankind hath the head more hairy, than any other creature?  
A. By reason of the great coldness of the brain, and heat of the heart, which panteth continually, and bringeth forth many vapours, which do engender hair.  
Q. Whereof cometh it, that the Serpent doth so much fly the herb called Rue, and especially the wild Rue?  
A. Because the Serpent is cold, dry, and full of Sinews, and the herb Rue of a contrary nature.  
Q. How chanceth it, that all gelded Creatures are weaker than the ungelded?  
A. Because the strength cometh from the Cod.  
Q. Whereof proceedeth it, that wh●● one is hungry the spittle is more bitter and salter than at other times?  
A. Because hunger augmenteth choler: the which easily turneth into bitterness, by reason of his sharpness.  
Q. Whereof cometh it, that mil●● sometimes doth loosen the belly, an● sometimes bindeth it?  
A. That proceedeth of the divers qualities which are in Milk.  
Q. Whereof cometh it, that most commonly women are fatter than men?  
A. Because they are colder, and do less labour.  
Q. Why have not men so great breast: as women?  
A. Because they have no menstrual blood: and further, they have no vessel to retain it.  
Q. Whereof cometh it that great nipples or teats are not the best?  
A. The heat is better enclosed in a little and round Nipple, then in great Teats, where the warmness of the milk ●●neth out.  
Q. Whereof proceedeth it, that between thirteen and fourteen years, the Nipple of young maidens do begin to prick?  
A. Because at that age the menstrual blood beginneth to increase in them.  
Q. Whereof cometh it, that the milk in a woman's breast suddenly decayeth if she give herself to ●e immoderate in lust?  
A. Because the menstrual blood doth not ascend to the breasts to nourish the child.  
Q. Whereof cometh it, that those women that are with child of a Son, have their right breast harder than the left?  
A. It is because the male breedeth in the right side: and so the menstrual blood coming to that side, to nourish the child, maketh it more hard and stiff.  
Q. Wherefore hath Nature given unto woman but two Teats only, and other Creatures more?  
A. Because other Creatures do bring forth many young ones at once: and women most commonly have but one or two children at the most.  
Q. But why is the thick and plentiful milk a token of a man child, and the milk that is clear and thin betokeneth a daughter?  
A. The woman being with child with a Son, is of greater heat, which thickeneth and maketh the milk to digest: chose, the milk of a woman being with child of a Daughter, is less digested, by having of l●sse heat.  
Q. Whereof cometh it that the milk of fair women is not so good, as of black women?  
A. Brown women are of hotter complexion, and therefore have their milk better digested.  
Q. Whereof cometh the disordinate desire that women with child have to eat things that are loathsome, most commonly in the first or third month after they have conceived?  
A. Such is the appetite as the humours be which are within. And because the humours of women with child are corrupted, it is no marvel although their appetite be without reason.  
Q. Why do Physicians appoint the bread for those that be sick to be first tempered before it be given them?  
A. The Leave ● hath a certain corrupt heat in it, which augmente● f●●●ers▪ in such sort, that it corrupteth the ●read if there be too much.  
Q. Whereof cometh it, that 〈◊〉 pasty, the more it is kneaded, the better is?  
A. It is because the liquor, 〈◊〉 meal, and the leaven, being well incorporated, and the moistness resolute the bread is more wholesome and b●●ter.  
Q. Whereof cometh it, that 〈◊〉 outward parts of the body are more subject to cold, than any other part of 〈◊〉 same?  
A. Because they are thinner, a●… further from the hart.  
Q. Whereof cometh it that 〈◊〉 herbs Purslin and Lettuce, do 〈◊〉 cool and then warm the bodies of th●●… that do eat them?  
A. Until the digestion be made, th●… cool the body: but the digestion mad●… they change into good blood, and 〈◊〉 increase heat.  
Q. Why is the Capon better 〈◊〉 〈◊〉 eaten then the Cock?  
A. The Capon o●eth not his moi 〈◊〉 〈◊〉nesse, because he treadeth not the 〈◊〉 Cock doth: and therefore is 〈◊〉 〈◊〉  
Q. What is the cause, that after sleep 〈…〉 ourselves?  
A. To drive away evil: vapours.  
Q. Why do they that have traveled ●eepe better than others?  
A. Because the spirits desire to be at ●est.  
Q. Whereof cometh it, that they which are drunk, in beholding one thing, do think that they see two, or ma●●y?  
A. That cometh of the continual and sudden motion of the e●es, proceeding of the vapours and exhalations of the wine.  
Q. Why is a Drunkard of better ●udgement in 〈◊〉 that are bitter, 〈◊〉, salt, and of evil east, than any other:  
A. A Drunkard hath his tongue better seasoned with the liquor and sweetness of the wine, and hath more moistness in his tongue, than he that liveth soberly: whereby he may the better judge.  
Q. What difference is there between heaviness 〈◊〉 head, and Drunkenness?  
A. Heaviness in the head causeth oppilations and stopping: Drunkenness cometh of subtle vapours, which trouble and mingle themselves with the brain and the vital spirits.  
Q. Whereof cometh it, that they which have gross cheeks, are of dull and hard understanding?  
A. Gross flesh cometh of gross humours, which also causeth gross spirits, and so consequently dull understanding.  
Q. Why, do they rub their eyes that would sneeses?  
A. Sneesing cometh of hear: and the rubbing provoketh heat.  
Q. Why do the Eagles drive away their young ones, before they be feathered or fledge?  
A. Because that without feathers they be very ill favoured: or else because they be very ravenous.  
Q. Whereof proceedeth it, that most commonly a man doth sneeses twice together?  
A. Because there be two holes or breathing places in the nose.  
Q. Whereof cometh it that cold water being cast in the face doth staunch bleeding of the Nose?  
A. It is because that by that means heat is driven in.  
Q. Why is smoke painful to the eyes?  
A. Because the eyes be of a weak complexion.  
Q. Why do they live longest that dwell in hot Countries?  
A. Because they are dryer: and their natural moistness and heat doth preserve them the better.  
Q. Why do we smell a thing less in Winter, then in Summer?  
A. Because the air is thicker, and less movable.  
Q. Whereof cometh it, that the urine, the longer it is retained within the body, the worse it smelleth: and the excrement, the longer it is kept, the less it stinketh?  
A. The excrement the longer it tarrieth in the body, the more it drieth, and is of less corruption. The urine chose, the longer it is retained in the bladder, the thicker it waxeth and more filthy.  
Q. Why doth the hair burn so quickly?  
A. Because it is cold and dry.  
Q. Why do we cover our heads close in cold weather?  
A. The head doth wax warm when it is kept close: for by that means the heat is kept in. And the kercheffe or hood serveth for the head, as the gown doth for the body.  
Q. Whereof cometh it that bitter Almonds do keep one from Drunkenness?  
A. Because they dry the body: and will not suffer the veins to be filled, resisting the strength of the wine.  
Q. Whereof cometh it that women be not suddenly drunk, and old folks are incontinently overcome with wine?  
A. The wine remaineth longer in the stomaches of old people, being dry by nature: even as water doth in a Trunk of Wood, dry and half putrified. But women are too cold and ●●moyst, by means whereof they 〈◊〉 do better resist the force of the Wine.  
The end of Natural Questions.   

MORAL AND POLITIQUE Qnestions.  
THE III. BOOK.  
Question.  
WHy did the Ancient● paint Fortune with a double forehead, the one side bald, and the other hairy?  
A. The shaved side signifieth adversity: the hairy part prosperity, which we enjoy when it pleaseth her.  
Q. What hath moved many to think the seat of the spirit to be placed in the eyes?  
A. Because the opinion of the spirit do appear in the eyes.  
Q. Why did the Romans deem him hurtful to the Commonwealth, that would not content himself with seven yokes of Land?  
A. After the Kings were chased from Rome, the Romans desirous to content themselves with a little, to avoid all occasion of Tyranny, assigned every Roman Citizen seven yokes of Land, and no more.  
Q. Why was it so long before the Romans did plant any Vines?  
A. Because they foresaw, that wine made them dull, debilitated their sinews, weakened their forces, troubled their brains, and made them have a stinking breath.  
Q. Whereof cometh it, that the Persians breath commonly stinketh?  
A. Because of the diversity of meats, and excess of wines.  
Q Why did the Romans esteem the men of the Country to be more meet for the wars, than the Citizens?  
A. Because the Peasant and Country man is more accustomed to sleep upon hard places, to endure cold and heat, hunger and thirst.  
Q. Wherefore is he esteemnd more villainous and infamous that denieth the thing which is delivered him to keep, than he that rendereth not the thing he borroweth?  
A. Because there is nothing more villainous, than a man to do wrong to his friend, for no man delivereth any thing in keeping to any man, but to him in whom he hath reposed his greatest trust.  
Q. What meant the Romans to have no Bakers in their City, before the wars of the Persians, which was five hundred and fourscore years after the building of Rome?  
A. The Romans esteemed the Science of Baking to be but the work of women.  
Q. But tell me I pray you, why had they no Cooks as we have?  
A. Because they are strong and lusty men, not given to delicates, which maketh men faint and effeminate.  
Q. How chanceth it, that the drowned bodies of men do swim upwards, and those of women downwards?  
A. Nature herself hath a special regard to the honesty of women, desirous to cover their secret places. Whereof I would (it might please God) that women themselves had better consideration and regard.  
Q. Wherhfore were the Cirthaginians counted deceivers and mockers?  
A. The Situation of Carthage did cause the same. For by reason of the merchandise and traffic which they had with all the Nations of the world, they were very much used and frequented to to trumpery and deceit.  
Q. But why were the Carthaginians so desirous, that all their Magistrates should be rich?  
A. Because they thought that the poor man could not faithfully minister Justice.  
Q. What meant many brave and lusty Nations continually rather to love war then peace?  
A. Because war stirreth men to virtue and valour, and peace draweth them to idleness and all kind of wantonness.  
Q. Why have divers men in times past allowed and commended Flattery?  
A. Because Flattery setteth forth before our eyes what we ought to be.  
Q. Why doth the vice of anger daily displease the wise?  
A. Because it is a spice of Folly and Rage.  
Q. Wherefore ought the virtue of justice to be in Princes commendable above all other things?  
A. Because it is the mother of all virtue. But what shall be deemed of that Realm that is without Justice, if not a very sanctuary of thiefs and Pirates.  
Q. Wherefore were they of the Country Campagnia, esteemed proud and brave?  
A. Because of the fertilty of the Country, and beauty of their Cities.  
Q. Why be the people of Beotia more than any other counted blockheads and asses?  
A. Because they eat too much.  
Q. What moved them of Locris to make a Law, that whosoever would go about by any law or ordinance to establish some new device or innovation in their City, aught without remedy (the Rope about his neck) to recite openly before the people the law which he would establish, and the reason wherefore?  
A. That was to chastise and correct those that love novelties and new devises: for if the law proposed pleased not the people, or was found to be wrongful and unjust, the proposer of the law had no more hurt; but suddenly was strangled. Which ordinance and decree kept the good City of Locris more than two hundreth years in good estate of commonwealth without any alteration and change.  
Q. Why did the ancients in the old time arm their Soldiers only with the plackard, without any other armour?  
A. To cut from them all hope of running away.  
Q. Wherhfore did the ancients above all things desire to die honourably?  
A. Because honourable death covereth the faults of the life past.  
Q. What meant the wise continually to join wisdom with puissance?  
A. That puissance might not be converted into tyranny.  
Q. Wherefore did the ancients say, that their minds and souls were like unto Lamps?  
A. Because through good instructions they might give light each to other.  
Q. What meant many singularly to comm●nd poverty?  
A. Because it made men industrious and vigilant.  
Q. Why be those that be expert in the Art of war always blamed, if they enter rashly into combat?  
A. Because that the issue of the battles are uncertain.  
Q. Why did the ancients paint the Image of virtue girded?  
A. To declare that the virtuous man ought to be diligent in his affairs, and not slothful.  
Q. What meaneth it, that women are desirous of revenge above all other creatures?  
A. Their weakness is the cause.  
Q. Why were the Persians so curious to accustom their children to avoid lying and to tell the truth?  
A. Because they deemed verity to dwell amongst the Gods. And that they ought not to premeditate what to say.  
Q. Wherefore ought Intemperance to be avoided?  
A. Because it bringeth with it all disorder, negligence, and inordinate life.  
Q. Why do some praise poverty?  
A. Because she teacheth all good manners, nourisheth and maintaineth the good spirit, and causeth assurance in man.  
Q. Why is a rich wife to be eschew●●d?  
A. Because she doth not content herself with the estate of a wife: but would be Mistress and more than a Mistress.  
Q. Why is it better for a Prince to be joved, then feared?  
A. Because fear cannot always last nor endure.  
Q. Why is it said, that in giving of benefits we ought to imitate the fertile fields?  
A. Because they yield more than they receive.  
Q. Why is delicate fare to be eschewed?  
A. Because it corrupteth good wits.  
Q. Why ought no credit to be given to Fortune?  
A. Because she is inconstant.  
Q. Why is it not good to follow the opinion of the common people?  
A. Because they judge all things by their opinion, and not according to the truth.  
Q. What moved some to give counsel indifferently to avoid the conversation of women?  
A. Because they be all equally instructed in the school of malice, as the Comical Poet Terence affirmeth.  
Q. Why ought a man to beware of extreme Poverty?  
A. Because it destroyeth good wits.  
Q. Why ought unlawful gain to be eschewed?  
A. Because the end thereof is not good, neither doth such gain long continue.  
Q. Why do they compare a covetous man to him that hath the drop●▪  
A. Because he is seldom satisfied, and cannot quench the covetous thirst wherewith he is always infected.  
Q. What was the cause of the commandment that we have to ho●our Princes?  
A. Because they are on earth a representation and lively Image of God, who governeth all things.  
Q. Why did the Persians make their children behold the orders and fashions of Drunkards?  
A. To teach them to abhor Drunkenness, by seeing the disordinance fashions of those that were drunk.  
Q. Why did the Ancients say, that it were much better to fall into the hands of Ravens then of Flaiterer●?  
A. Because Ravens and Crows do eat us when we be dead, but Flatterers do devour us alive.  
Q. Why is it not seemly for a man to praise or dispraise himself?  
A. Because the one is a sign of folly, the other of inconstancy.  
Q. Wherein resteth true Amity?  
A. In the unity and equality 〈◊〉 minds, by following and refusing, loving and hating one thing. Amity is like to the Sun of the world: without which all things are dark and out of order.  
Q. How may a true friend be known?  
A. By things uncertain.  
Q. Who be they that do least fear death?  
A. They that least trouble themselves with worldly things.  
Q. What thing getteth friends?  
A. Good fortune getteth them, and ill fortune loseth them▪  
Q. What difference is there between friendship and hatred?  
A. The one ought to be immortal, and the other is mortal.  
Q. Which is the best patrimony that man can have in this world?  
A. To be spare and continent in living: and if our goods be not sufficient for us, let us be sufficient for our goods.  
Q. What kind of avarice or covetousness is counted most honest?  
A. The covetousness of time, when it is employed as it ought to be.  
Q. What is the state of the rich covetous man?  
A A continual torment, and an extreme desire to get goods together, with fear of loss of the same.  
Q. How may a man truly term temporal riches?  
A. Heaviness of mind, snares, and n●ttes to catch us: and thorns that pierce through the heart.  
Q. What chanceth to sluggards, and to the flothfull?  
A. To live barely, and to rest without profit.  
Q. What is the property of ●ortune?  
A. To fear the mighty, and to ●read under feet the simple.  
Q. Why have the Ancients praised temperance above all things?  
A. Because temperance increaseth the pleasure that may be had in delectable things.  
Q. Why is the idle and delicate life to be blamed?  
A. Because with pleasure it bringeth a thousand sorrows.  
Q. Why did the Ancients so much commend the country life?  
A. Because it is the mistress of frugality, diligence and justice.  
Q. Why is a jester or Parasite so displeasant?  
A. Because they have but one song oftentimes reciting their lies and jests.  
Q. Whereof cometh it, that the A gyptians did cut off their skin before their members?  
A. To keep them more clean.  
Q. Who be they that indeed are esteemed happy in thi● world?  
A. They that can live and dispatch ●heir affairs without danger: and in ●st to live in honour.  
Q. Which is the first point to attain ●sedome?  
A. For a man to know himself: and the more difficult it is, the more profitable.  
Q. In what sort should a man behav●●imselfe in other men's affairs?  
A. In such sort as he forget not his twne.  
Q. Whilst we be young, what thing ●ght we most to remember?  
A. That one day we shall be old.  
Q. What is he that liveth well?  
A. He that boasteth not himself ●●ereof.  
Q. After what sort ought the ignorance of youth to be corrected?  
A. By the wisdom of the old.  
Q. What is he that is brave indeed?  
A. He that can exalt himself.  
Q. What is the property of a glori●● man?  
A. R●ther to abhor death, then to desire life.  
Q. How doth virtue increase?  
A. Through perils and adversity.  
Q. How may one avoid adversity?  
A. By patience.  
Q. How should we preserve 〈◊〉 goods, and become subject to the inconstancy of Fortune?  
A. In giving them to our friend's and in making participation thereof ● mongst those that wish well to us.  
Q. To whom is Poverty noy some●●  
A. To him that suffereth not th● same patiently.  
Q. What is the sauce that appert●neth to travel?  
A. That is rest.  
Q. Why is Fortune painted blind?  
A. Because she blinderh her pursuers.  
Q. What thing is very easy to be gotten, and very hard to be kept?  
A. Good Fortune.  
Q. What is he that is free indeed?  
A. He that doth not beastly 〈◊〉 himself to his affections.  
Q. What is it tha● maketh an evil ●an?  
A. Too much Liberty.  
Q. What ought he to learn above 〈◊〉 things that desire●● to reign and go●erme?  
A. To sustain Envy, with great ●●urage.  
Q. What is that which most of all ●th overthrow Princes?  
A. The poison of flattery.  
Q. How be true Friends got●●?  
A. With Fidelity and like du●●.  
Q. What is that which so seldom found together, and rests in one per●●?  
A. Beauty with chastity, wisdom and riches, youth and continence, Age without Jealousy.  
Q. What is that which men call 〈◊〉?  
A. It is the death of the memory, ●yson for man, corruption of beauty ●dvertue, and the flower of age.  
Q. What is he that cannot speak?  
A. He that knoweth not how to ho●● his peace.  
Q. Where is it most s●●cially requisite for a man to hold his peace?  
A. At the Table.  
Q. What is the true Image of 〈◊〉  
A. The speech.  
Q. What kind of man is most 〈◊〉 hated?  
A. Those which use reproach.  
Q. To whom ought a man to 〈◊〉 good?  
A. Neither to old men, nor 〈◊〉 young children because young ●●●●dren do forget good turns done u 〈◊〉 them, before they come to the age● knowledge: and old men do forg●● them by and by.  
Q. What manner of life liveth a 〈◊〉 without learning?  
A. The life of a dead man, or of s●● a one that liveth in darkness.  
Q. What things be those that sti●● us most to virtue?  
A. The love of glory, and fear blame.  
Q. How may true glory be nouris●●  
A. By doing much, and speaking atle.  
Q. How do Commonwealths begin 〈◊〉 increase and flourish?  
A. They increase by unity, and are overthrown by dissension.  
Q. Wherhfore did Hieron demand ●f simonides what thing God was, and ●every time he took a great pause to ●ake him answer?  
A. To declare that God was infinite ●nd incomprehensible.  
Q. Wherefore is it better, according 〈◊〉 the opinion of Themistocles, to give ●he Daughter in marriage to a poor ●an being honest, then to a rich man fill conditions?  
A. Because it is better to marry a man without money, than money without a man.  
Q. What is it that maintaineth Commonwealths?  
A. Penalty and reward.  
Q. What is the most pestilent thing ●hat can be in man?  
A. Love of ourselves, and delight ourselves.  
Q. Why ought anger to 〈◊〉 void and eschewed?  
A. Because it is the enemy of goo● counsel.  
Q. And why Riot?  
A. Because it is vile and unseemly 〈◊〉 all ages and degrees.  
Q. Why ought humane things 〈◊〉 despised?  
A. Because there is no constancy 〈◊〉 steadfastness in them.  
Q. Wherhfore is courage of heart 〈◊〉 much esteemed: that is to say, constantly to sustain and bear all sorrows a 〈◊〉 calamities that may chance?  
A. Because it is not inferior to wa●● like bravery and courage. Whereof many times the very Soldier himself ha 〈◊〉 need.  
Q. Wherhfore is equity and justi●● 〈◊〉 able and meet in a Prince about all things?  
A. Because it establisheth Kingdoms, and maketh Kings to reign.  
Q Why ought pleasure to be con●●●emned?  
A. Because continually she is accompanied with sorrows.  
Q. What meaneth the Swan, when 〈◊〉 is near unto his death, to sing better than at any other time?  
A. By nature's teaching, to declare that benefit we receive by death, which openeth unto us the Gate of eternal Life.  
Q. Why have the wise men of old 〈◊〉 compared our life to a stage Play Tragedy?  
A. For that many times the worst 〈◊〉 of men do occupy the places of the 〈◊〉, as oftentimes we see in such ca●●  
Q. Why do we hate poverty?  
A. Because poverty causeth many to ●●er out of the right way, who rather 〈◊〉 they would be constrained to beg 〈◊〉 starve for hunger, apply themselves 〈◊〉 and murder.  
Q. Wherefore was Gold first found 〈◊〉?  
A. For the destruction of man. Where they be so covetous, that they care into adventure each danger for 〈◊〉 of the same, according to the ●rue verse of Virgil the Father of ●●●ts.  

Quid non mortalia Pectora cogit Auri sacra same's?  
Q. Wherefore is Gold so pale?  
A. For fear of so many danger's 〈◊〉 ambushments planted by man to rec●● ver the same.  
Q. Why were women forbidden w●●● in the old time?  
A. Because wine provoketh leached and is noisome unto the sense and 〈◊〉 derstanding.  
Q. Why were the Magistrates 〈◊〉 forbidden the same?  
A To the intent their brain sho●●● be good and strong, righteously to 〈◊〉 termine and judge.  
Q. But why were the Soldier 〈◊〉 men of warr● forbidden from 〈◊〉 same?  
A. That by too much drinking the● should not sleep, and by that mean 〈◊〉 occasion of advantage might be 〈◊〉 from the enemy.  
Q. What means th●● saying, that ●●atune doth captivate and blind the ●●derstanding?  
A. That is when one maketh no restance unto her, but suffers, her to 〈◊〉 at her pleasure.  
Q. Why 〈◊〉 Bacchus termed to be foolish God?  
A. Because he maketh them fools that ●ste too much of his liquor.  
Q. Why be rich men most commonly ●●ked, and those that be good men not 〈◊〉?  
A. Goodness seeketh them that be 〈◊〉, in them to fix its sure and long ●●tation.  
Q. Shamefastness either in man or ●●a●, what is it properly?  
A. The bridle and bit that restraineth 〈◊〉 appeti●●s.  
Q. What vice blotted the great libe●lity and patience in adversity of Mar●● Antonius?  
A. Play, Drunkenness, Surfeiting, 〈◊〉 too much familiarity with his household Servants.  
Q. What made julius Caesar the first Emperor of Rome so beloved of 〈◊〉 Soldiers?  
A. The not telling and counting 〈◊〉 his Soldier's prey, causing every one of them to take what he list.  
Q. What moved Polign●tus to cause at his own costs and charges the whole wars of Troy to be painted?  
A. The ardent desire he had to immortalize his name.  
Q. Wherefore was Aurelius that excellent Painter in Rome, counted to 〈◊〉 infamous?  
A. Because he mingled Whores 〈◊〉 Drabs among the heavenly Godd 〈◊〉 says, so far was he enamoured with 〈◊〉 merry tricks.  
Q. Why is it so much requisite to ch●● a good Nurse for a Child?  
A. Because the body doth not one re●eive the substance of the milk, 〈◊〉 the spirits also do feel it.  
Q. Whereof cometh it that 〈◊〉 Romans did not see their Children until th●y were of the age of 〈◊〉 years?  
A. Because they would not that 〈◊〉 ●●ould come home to them, before they ●●●d learned to honour them. The French ●●n were more divers, for they would not see their Children until they were strong to handle weapons.  
Q. Why did they forbid their children the company of Ruffians, jeasters, Babblers, and all such Ribalds?  
A. To the intent they should not ●arne to give themselves to dishonest, pleasures, and to forget the good nature, wherewith they were endued, which in the end would be the destruction both of their body and soul.  
Q. What ought the tales and communications be that are had with Children?  
A. They ought to have some sem●ance of truth: and above all things ●●ey must not be fearful unto them, ●or superstitious.  
Q. Why were the Pensions received 〈◊〉 Princes, abolished in many Ci●●s?  
A. Because there is nothing that ●th sooner corrupt the people the●●ts: for they engender great suspi●ion in them, that do receive them. Demesthenes for receiving of bribes of Arpalus King of Persia, was chased out of Athens.  
Q. Why were Coriolanus and Themistocles so much against their own Country?  
A. For the ingratitude of their Citizens, who denied them both their due honours. Caesar also because his Country men denied him his well deserved triumph, became enemy to his Country.  
Q. Why was Cato of many men counted a fool?  
A. Because he rather chose voluntary death, then to yield himself into the hands of Caesar, who sought no other thing of him but friendship, and was minded to pardon him all his injuri●● past.  
Q. Why did Scipio take heed of going rashly to the Skirmish and Combat?  
A. He knew well that by his nativity he was appointed to be General of Almiea: and not a simple Soldier▪ ●herefore he behaved himself acco●●ing to the Majesty of that Office, and a like a private Soldier.  
Q. Why was Demetrius reprehended ●●en he desired to have the surname of 〈◊〉 that had broken the first rank of 〈◊〉 enemies?  
A. The true title of a Prince is rather ●●he just then mighty: and ought ra●●er to resemble God by virtue, than the Lyonby force.  
Q. Why did Plato refuse to reduce the Common●-wealth of the Cirenians, ●●to good order and discipline?  
A. Because the abundance of riches ●●d made it too licentious.  
Q. Where of came it, that Marius, Vi●●tus, and Ventidius Bassus, were so excellent in arms, and did suffer 〈◊〉 patiently the labours of the ●●●res?  
A. The one was a labourer, the other ●●epheard, and the third was a horse●●per, whereby all three were used to 〈◊〉 travel, to pain, to heat and cold, 〈◊〉 to spareness of life.  
Q. What is the ●rue duty of a Prince?  
A. To make his Subjects to live 〈◊〉 quietly and godly, which thing he cau●● do, if he himself be not good, just, 〈◊〉 virtuous.  
Q. What difference is there between the equal and just Prince, and the Tyrant?  
A. The one useth the office of a man▪ the other of a beast. The Prince serveth as a Father to his Subjects: the Tyrant devoureth them.  
Q. Why be men naturally afraid to rebel or encounter with a Prince?  
A. Because that (after the mind 〈◊〉 Hesiodus) the Prince is established by God.  
Q. Think you that God hath any regard of things to come?  
A. There is nothing more certain. Romulus testifieth the same, being re●●cued from the water, and nourished with the milk of a Wolf: Abydos nourished with the milk of a Hind: and Cyru●● of a Goat.  
Q. Is it any marvel then, 〈◊〉 though the Persians did worship them 〈◊〉 Gods?  
A. No truly. Moreover Ho●●er and ●●siodu● do affirme● that principality 〈◊〉 government is▪ a gift proceeding 〈…〉 given unto men, thereby to 〈◊〉 the power of God.  
Q. What is that which maketh a 〈◊〉 wicked?  
A. To think that it is lawful for him to do all things, and that all wickedness is sufferable, having power 〈◊〉 do what he list. His great wealth and abundance may be also the occasion, and flatterers, evil Ministers, and trowel 〈◊〉 of war, such as attend about his person.  
Q. Which is the hardest thing for him to do?  
A. Dioclesian the Emperor said: to know perfectly how to use himself 〈◊〉 his Kingdom.  
Q. Why are civil ●arres so greatly 〈◊〉 be commanded?  
A. Because he that hath the 〈◊〉 and doth not only what he listeth but 〈◊〉 they that take his part do the ●●me.  
Q. Why be Princes esteemed like unto God?  
A. As God considereth the affection of man, even so the liberal and magnanimous Prince ought to consider 〈◊〉 heart and power of him that doth him service?  
Q. Why was the liberality of Zeuxis reprehended of the ancients?  
A. Because he gave to receive twist the value.  
Q. Whereof proceeded the custom that the Kings of Persia had, to give gold and silver to all women that they 〈…〉, and 〈…〉 Darts and Arrows?  
A. Gold and silver is convenable to women: and weapons to men.  
Q. Why did Plato in his laws forbid that any God should be made, either of gold or silver?  
A. Because he deemed those metals to be the very poison of the world?  
Q. Why did the Kings of Pers●● 〈◊〉 to reward women that brought forth many male children?  
A. Because they filled the Country 〈◊〉 Soldiers, which served for the ●●servation of the same.  
Q. How was Caesar hea●ed of the 〈◊〉 evil?  
A. By sobriety and abstinence from ●●vine.  
Q. Why have many wise men studied ●●be obscure in their writings?  
A. To astonish dull wits at the first ●●ght, thereby to encourage the studious 〈◊〉 search the mysteries and secrets of the ●●he.  
Q. How long is it lawful for a man 〈◊〉 desire to live?  
A. So long as a man is out of hatred and necessity.  
Q. Where ought true pleasure to be ●●ught?  
A. In ourselves, and not in other.  
Q. Why is moderation so much commanded?  
A. Because it increaseth pleasure.  
Q. Why did Epaminon●as make so ●●tle preparation in a feast that he made 〈◊〉 certain Ambassadors?  
A. To declare that they that can 〈◊〉 be rich and suffer poverty, may 〈◊〉 be corrupted, with money if it be ●●red.  
Q. What is most to be feared 〈◊〉 City?  
A. Hunger.  
Q. How may a man enrich himself?  
A. By forsaking his appetites.  
Q. How may we live joyfully?  
A. By putting our trust in thing that never shall have end.  
Q. How should a man be master 〈◊〉 himself?  
A. By amending that fault in himself, which he espieth in another.  
Q. What ought they to eschew 〈◊〉 are in prosperity?  
A. Hatred.  
Q. What is the property of a 〈◊〉?  
A. To apply well his time.  
Q. Where 〈◊〉 the felicity 〈◊〉 man?  
A. In the quiet state of the min●●  
Q. What manner of thing is Huma●●?  
A. It is a virtue joined with good ●●ction: or rather, a benevolence ●●ed and tempered with dexterity.  
Q. What manner of thing is Mer●●?  
A. It is an affection of the spirit joy●● with Humanity.  
Q. What thing is facility?  
A. It is a virtue, which easily ma●●th a man to engender friendship with ●●ers, and doth long maintain the 〈◊〉.  
Q. What be they that were 〈◊〉 facility?  
A. Philip, and Alexander his Son: 〈◊〉 showing the same to Dimocrates, 〈◊〉 Architect.  
Q. What is Faith?  
A. It is such a godly virtue, that all ●●her virtues without the same, is nothing. Without faith wisdom is folly. ●●perance is displeased, Force is ancient, and Justice is turned into cru●●  
Q. Of all the Ancients, who w●● most excellent in that virtue?  
A. Sextus Pompeius, Son of Pompeius the great, Alexander and Scipio.  
Q. Why did Nature make man naked and unarmed?  
A. Nature having made man wise, hath given him means enough, whereby to arm himself at his pleasure, and to use at one time sundry kinds of weapons.  
Q. Where of cometh it, that all men commonly are not wise?  
A. The length of the body cometh of great moistness and heat●● but dryness engendereth wisdom in man.  
Q. Whereof proceedeth it, that julges, and Advocates are more reverenc●● of their Clients, than Physicians ●ee of their Patients?  
A. The g●in● and hope of Clients dependeth upon the Judges and Advocates: but the ●●pe of the sick dependeth not only of the Physician, but rather of God.  
Q. Why did the Ancients call 〈◊〉 falling evil, the disease of Hercules  
A. Because Hercules was subject ●●eunto.  
Q. What is the office of a thrifty 〈◊〉?  
A. To remember that which ●●past, and to think upon that to ●●me.  
Q. How may a man live godly?  
A. To think every day to be the last ●●y of his life.  
Q. Why should a man take more care ●●or his soul, then for his bo●●  
A. Because the perfection of the ●●le maketh the imperfection of the ●●dy: and the beauty or force of the ●●dy maketh the soul never the better.  
Q. Where lieth the seat of our life?  
A. In Wisdom, Strength, and Magnanimity: for there is neither wind nor tempest that can shake them.  
Q. What difference is between affection, and good will?  
A. Affection is a general inclination of the spirit, which induceth a man ●●loue: and maketh him sorry, if the●● chance any thing evil unto him who 〈◊〉 he loveth. But goodwill is showed, wher● being moved with affection, we endeavour ourselves to show pleasure unto them whom we love: in such sort that goodwill is the effect of the affection.  
Q. How shall the virtue of man be known?  
A. By adversity: as Gold by the fire.  
Q. Wherefore is a plurality of Princes evil, and not to be suffered.  
A. All that which may be done by one, is better done, then when it is do●● by many. Moreover, if a Kingdom be turned into Tyranny, the Tyranny 〈◊〉 one is more sufferable, then of many, and to be short, the reign of one is 〈◊〉 best.  
Q. From whence came the custom●● not to name the new borne, before th● seventh day?  
A. Because they esteemed the child●● 〈◊〉 days of age to have escaped the ●●ger.  
Q. Why did the Egyptians, desi●● to live chaste eat no salt?  
A. Because through the heat thereof, provoketh Lechery.  
Q. Why doth Homer call salt a di●● thing?  
A. Because it giveth taste to all meat, 〈◊〉 preserveth the same from stinking, 〈◊〉 hath a force and virtue generable.  
Q. Wherhfore be we afraid to pass ●●ough a Churchyard?  
A. Because it representeth our 〈◊〉.  
Q. How was the Commonwealth 〈◊〉 Sparta so long time maintains.  
A. Some imputed the cause to the magistrates, which knew well how to ●●mand, some to the people, because 〈◊〉 knew how to obey.  
Q. Who was the cause of the great story that the Lacedæmonians obtains against the Illyrians?  
A. The presence of their King, which was but a child, persuaded thereunto 〈◊〉 the counsel of their priests.  
Q. What caused the Kingdom 〈◊〉 Persia so much to flourish?  
A. Xenophon saith, that it was the great love that they bore to th● King.  
Q. What thing is hardest for a ma●● to do?  
A. To be secret. Which Philippi 〈◊〉 affirmed, when he besought Lysimach●● his friend not to reveal his secrets.  
Q. Wherhfore was it written before the Gates of the Temple of Apollo a Delphos: Know thyself?  
A. To induce us to know that spark of Divinity which God hath placed i● us, whereby we know that God hath done all things.  
Q. Wherhfore is it said, that ther● is nothing that may better resemble th●● Kingdom of Heaven, than the state 〈◊〉 a Monarchy?  
A. Because there is but one God which alone doth reign and gove●● all things.  
Q. Of what sort of men ought a 〈◊〉 to be chosen in a Common●●th?  
A. He ought to be noble of blood, aught to be virtuous, rich, and puis●●in arms.  
Q. Do you think it to be requisite 〈◊〉 a Lieutenant General of an Army, ●●ght to be, not only valiant and wise, 〈◊〉 also happy and fortunate?  
A. I think doubtless that he ●●ght to be fortunate. The ill fortune 〈◊〉 Pompeius may very well avouch the 〈◊〉.  
Q. What is the principal duty of a ●●nd Prince?  
A. To seek means that his people 〈◊〉 well instructed.  
Q. What was the cause of the evil ●●ds of Sardanapalus and Nero?  
A. The number of Flatterers in their ●●urts, jeasters, Parasites, Bawds, whores, Ruffians, and all sorts of people disposed to vice, where the wise and ●●ve were expulsed and driven a●●  
Q. Why would King Cyrus that Xenophon should be always in his comp●●ny?  
A. To give him counsel in thou●● fairs of his Realm. For Xenephon wa●● not only wise, but also valiant and well instructed in the deeds of war.  
Q. Wherefore would Alexander the great, that Onoficrates should always accompany him in the wars?  
A. To enrol and register his act●● and deeds.  
Q. Whereof ought a Prince princ●●pally to take heed?  
A. Not to change his bounty an● goodness for any occasion that 〈◊〉 happen, nor yet to incline his ears 〈◊〉 flatterers.  
Q. What is the chiefest cause of 〈◊〉 Prince's overthrow?  
A. Flattery, more than force 〈◊〉 arms.  
Q. What is he indeed that may truly be called happy in this world?  
A. The virtuous man of mean●● wealth.  
Q. Whereunto serve riches?  
A. To make the mind quiet and con●●●t, without which contentation, there ●●ho happiness or felicity in this ●●ld. But how can he be in rest and 〈◊〉 that hath not wherewith to buy ●●bread.  
Q. What caused Alcibiades to be so 〈◊〉, contrary to the nature of the A●●nians?  
A. His Nurse Amilea, which was a ●●rtan woman.  
Q. What moved Diogenes coming 〈◊〉 Sparta and going to Athens, to say: ●●at he came from men, and was going ●●wards women?  
A. Thereby he reprehended the de●●ts of Athens, which made them effe●●ate and womanish.  
Q. Which is most requisite, either 〈◊〉 the soldiers should defend the wall the wall the soldiers?  
A. It is better, that the soldiers should ●●end the wall.  
Q. What is the poison of friendship?  
A. Flattery.  
Q. What manner of Nurses ought 〈◊〉 to be which are chosen for Prince's ●●dren?  
A. Fair, well conditioned, sage●● discreet, pleasant, courteous, amiable, chaste, healthy, and of good complexion, eloquent, their speech fine and neat, that the child may learn to pronounce well.  
Q. What is the surest guard of a Prince?  
A. The good will of his subjects: For that Prince is unhappy which for the surety of his person had need of sor● and diversities of guard and watch.  
Q. What is justice?  
A. The honour and glory of the● that do the same, and a great benefit unto them, upon whom the same 〈◊〉 executed.  
Q. Whereby shall a man know when a Prince beginneth to be a Tyrant?  
A. When forcible he draweth unto him the service of his people.  
Q. What caused Theseus to be so v●liant?  
A. The great fame and renown 〈◊〉 Hercules inflamed him, to make 〈◊〉 name immortal.  
Q. How may a man be like unto 〈◊〉?  
A. In doing good to many indifferently, and not to one alone.  
Q. What is the greatest shame that 〈◊〉 can receive?  
A. To be surpassed in honesty, cur●●esie, and humanity, by those which be ●●ur inferiors.  
Q. How did Philip King of Mace●●n gain and win all Grecia?  
A. By Gold and silver more than by ●●rce of arms, for he was wont to say; that there was no force or Castle, were 〈◊〉 never so inexpugnable, but he would take upon him to subdue it, if so be an ●●sse laden with Gold were able to enter ●●he gates.  
Q. What kind of Tragedies ought 〈◊〉 not to read?  
A. Those which contain nothing ●●se but things that be proud, cruel, and full of inhumanity. But those we ought specially to read which be honest and full of grave Sentences, interlaced with pleasant talk, as the Tragi●●ies of Euripides, and Sophocles be.  
Q. Why ought we indifferently 〈◊〉 read all kind of Poets?  
A. Because with marvellous sweetness of language, they intermeddle the Graces with the Muses: whereof it came that Aelius Comodus the Emperor, was so far in love with Marshal, that he termed him to be his Virgil.  
Q. Are men to be commended for their corporal beauty sake?  
A. No: But for their virtue, wisdom, counsel, and force, which declare what manner of minds they have within.  
Q. What caused Driopas the Athenian to establish this Law: That whosoever had conceived any evil opinion of God, should have his head cut off?  
A. Because there is no worse thing then to have an evil opinion of him, which hath made and maintaineth all things.  
Q. What manner of thing is religion?  
A. It is the true knowledge of Gods own service.  
Q. Wherefore did Alcibiades reject all kind of Music, saving when he was at the Table at his meals?  
A. Because Music provoked him to conceive delight familiarly to talk at the Table.  
Q. A strange Question, whereof I ●●ould fain be resolved. One Stesichorus lying in his Cradle, a Nightingale lighted on his mouth, and sung upon the same?  
A. It was a presage that Stesichorus should prove an excellent singer.  
Q. What profit bringeth Music to him that hath delight in the same?  
A. It sharpeneth the spirit, not only to know the harmony of the voice, but also it maketh the person to have a better judgement to indite either in 〈◊〉 or prose.  
Q. What is true Philosophy?  
A. The knowledge of goodness, and how to live well.  
Q. What caused the Poets to use so ●●ny fictions and inventions?  
A. To allure men to abandon their ●●barous conditions and brutish behaviours, and to turn themselves to virtue and exercises.  
Q. What was the cause of the death of Cinna?  
A. Because he was cruel towards his Soldiers, and constrained them to fight perforce and by compulsion.  
Q. What is Patience?  
A. A voluntary sufferance in things difficult, for love of honour and profit.  
Q. What is Constancy?  
A. It is a virtue which conserveth good counsel, and maketh a man persevere in honourable deeds.  
Q. What is Opinion?  
A. It is a stay fixed either in deed 〈◊〉 word, which maketh us obstinately 〈◊〉 follow our fancy, although it be without reason: only to be superior in all controversies.  
Q. What is justice?  
A. After the mind of the ancient Poets, it is a celestial virtue poured down from God into our spirits, that 〈◊〉 might the better honour, love and san●ctifie him as author of all things: an● therefore Princes were, for good respect called of Homer, jupiters' scholars.  
Q. What is the property of justice?  
A. To love and honour God above all things: and our neighbour as ourself.  
Q. How many kinds of justice be there?  
A. Four, that is to say: Divine, Natural, Civil, and Judicial.  
Q. Of what things is the world governed?  
A. By reward and punishment.  
Q. What is divine justice?  
A. It is that which maketh us to acknowledge God to be our Creator, the beginning and end of all things, and him of whom all creatures receive life, without participation of mortal things.  
Q. What is natural justice?  
A. It is always one in all men, and varieth nothing through the diversity of Regions and Nations: being always convenable to Nature. And as divine justice showeth the duty towards God: even so natural justice is subject to the satisfaction of nature. The Disciples of Socrates affirmed, that natural Justice is a knowledging 〈…〉 and just things, and agreeable to natural reason: which thing whosoever doth use, shall become good of himself.  
Q. What is civil justice?  
A. It is appertaining to a Prince or Magistrate: whose office is to provide●● that the people be well ruled and governed, and that no harm be done unto the place whereof he hath the rule.  
Q. What is 〈◊〉 civil justice?  
A. That consisteth in being reasonable to all men, and to discern the just from the unjust.  
Q. Why were Achilles and Sylla▪ ●●prehended for their victories?  
A. Because they were cruel and insolent towards their enemies, when they had overcome them. The contrary 〈◊〉 Caesar, Alexander, Hannibu●●, ●●nius, and Aegean, all which 〈◊〉 greatly praised for their victories.  
Q. Before whom is it lawful 〈◊〉 man to vaunt himself of well doing?  
A. Before the valiant, or before 〈◊〉 that know him not, or have small knowledge what virtue is.  
Q. Why was Metellus despised?  
A. For being too much desirous to have surpassed Sertorius: to whom notwithstanding he was not comparable in 〈◊〉.  
Q. How ought a man to use the goods 〈◊〉 Fortune?  
A. That they may become subject to man, and not man to them: following the verse of Horace.   

Et mihires non me rebus submittere 〈◊〉 conor.  
Q. Whereof proceeded the saying of Poets, that Mars was armed with Di●●●●onds?  
A. To declare that a Prince ought to be strong, not in body, but in heart 〈◊〉 courage.  
Q. What is the property of a good Captain?  
A. To be gentle, politic, wise, and witty: not be discouraged in hard fortune, nor inflamed in prosperity. Such was Hannibal. See a further description hereof in the 24. Novel of the Palace 〈◊〉 pleasure.  
Q. From whence came the great r●●now● that in old time the Cimbri●●●nd ●nd Celtiberians, achieved in the wars?  
A. Because they esteemed the 〈◊〉 of honour to be in the wars: and had rather flay their own children, than they should be thrall and taken of their enemies.  
Q. Why do some praise Anger?  
A. Because it doth commonly accompany courage.  
Q. How many kinds of Amity be there?  
A. Three, that is to say: profitabl, honest, and delectable.  
Q. Why was Dionysius expelled by the Locrences?  
A. Because he being courteously received of them, in the time of his ●●●●●ishment, used dishonest orders towardly their wives.  
Q. Why did Amphitryon give 〈◊〉 son Hercules to Euristeus?  
A. To teach him to fly the volu●●tuousnesse of the Thebans, and 〈◊〉 accustom him with honest labo●● 〈◊〉 following the virtues of Euristeus  
Q. Whereof proceedeth the difference between one man and another?  
A. By digressing from Philosophy. 〈◊〉 that it riseth through the trayell 〈◊〉 ●he soul, when it passeth into our ●●cies, descending from God through the Lodiaque, and the white Circle. In which passage all souls take their affections, and do participate with all the natures and motions of each Sphere and Star, according to their aspects.  
Q. What is Choler?  
A. It is an anger soon come, and soon gone, proceeding of a feeble ●eate.  
Q. What is taken of the Planet Sa●●ne.  
A. Reason, eloquence, and understanding, as of jupiter, force of doing, 〈◊〉 Mars boldness, and of the heat 〈◊〉 the Sun, feeling and opinion, and 〈◊〉 forth.  
Q. What is hatred?  
A. It is an anger that hath taken 〈◊〉.  
Q. What is discord?  
〈◊〉 and Moral and politic Question●,  
A. It is a frowardness and anger coming of hatred, which maketh men rebellious to the Common-wealth: which indeed, is the destruction of all human●● things.  
Q. What is Concord?  
A. It is a virtue, which in short time, maketh small and weak things to grow, as Sallust saith 〈…〉 cresc●●●?  
Q. Why be Flatterers esteemed 〈◊〉 then those that are fall●?  
A. Because the false man doth 〈◊〉 deceive only, but the Flatterer corrupteth men▪ and therefore the 〈…〉 punished Flatterers by death, as pythagoras was.  
Q. What was the cause that ●●●igonus lost the most part of his Kingdom, and was constrained to 〈…〉 with th● Romans?  
A. Because he gave more 〈…〉 Flatterers then to Hunnihall, that 〈◊〉 him profitable counsel.  
Q. What is the office of a good 〈◊〉  
A. To do well, and not to caro●● speak evil of him.  
Q. Why had Epaminondas no regard 〈◊〉 be revenged upon them that▪ spoke will of him?  
A. Because he 〈…〉 such patience proceeded of the 〈…〉.  
Q. What was the cause of the death 〈…〉?  
A. His evil life, his lasciviousness 〈…〉; and the little justice tha● 〈◊〉 used.  
Q. Why was Marcellus●reated ●reated Con●●ull of Rome, with Cato that died at 〈…〉  
A. To the intent that by the gentle 〈◊〉 good 〈◊〉 of Marcellus, the 〈◊〉 my and rigour of Cato might be moderated.  
Q. What caused Nero, to cause the 〈◊〉 or incontinently to be dispatched of life?  
A. His natural cruelty. The contrary rested in Caesar, for reward whereof, in the end he received 〈◊〉.  
Q. Why is dominion or rule so weighty a matter?  
A. Because it is impossible to ple● all men.  
Q. Why would not Caligula 〈◊〉 Emperor, hear the accusation of 〈◊〉 person?  
A. Because he would that no 〈◊〉 should hate him.  
Q. What induced Dionysius to 〈◊〉 over his good nature, wherewith he 〈◊〉 endued at the first, and to become, ●r●●in the end▪  
A. The mocks and cavillations his subjects, who mocked him for 〈◊〉 looking a squint, and for the grossness of his body, which is a notable examen to beware of jesting and backbitings Princes.  
Q. Why did the Magnesians cr●●●sle Daffitas the Grammarian, upon 〈◊〉 Mount Thorax?  
A. Because he did speak ill of man●● specially of Lysimachus their Prince, 〈◊〉 dear sovereign Lord.  
Q. What is virtue?  
A. It is a perfect & entire reason, whi●● followeth the minds of the wise, 〈◊〉 procureth them to shun and avoid 〈◊〉  
Q. What is Avarice?  
A. A disordinate appetite, a cupidi●in atiable, a disease which infecteth 〈◊〉 person, making man vile and effe●nate. But after the opinion of the ●ikes, Plato declareth that he which ●ireth to be rich must give over his appetites, & heap no treasure together. ●●her Philosophers affirm, that Co●ousnesse is a disease that poisoneth 〈◊〉 body, and maketh the mind effemi●●, and can never be recovered.  
Q. Why was Acchius the King of ●●dia slain?  
A. For his extreme Covetousness, ●●ich caused him to make Taxes and 〈◊〉 Imposts upon his people, to ga●● together much treasure. Where●● in the end his people did cast him 〈◊〉 the River Pactolus, which is full of 〈◊〉 gold, to the intent he might glut ●●elfe with Gold, after which he so ●●ch thirsted. The self same vice of copiousness was the occasion of the ●●th of Crassus, who was slain by the ●●sians.  
Q. What is liberality?  
A. To use Riches indifferently, 〈◊〉 is to say, to spend neither too much, 〈◊〉 too little; So that it is as it we●● mean between Covetousness and prodigality.  
Q. Why was Scopas of Thessaly▪ much contemned of the wise in his 〈◊〉?  
A. Because he counted hims●● happy, for that his Counting h● was full of those things that 〈◊〉 profited himself, nor yet any other●●.  
Q. What is that makes 〈◊〉 happy?  
A. The bridling of his disording appetite.  
Q. Why did Piso reprehend th●● heraldy of the Emperor Oho?  
A. Because he gave not his 〈◊〉 but threw them away. Virtue cas●● nothing away, Virtue usurpeth noth●● of any other man's, Virtue hath ne●● nothing.  
Q. Who were they that were ●●ted infamous in Rome?  
A. They that spent their goods 〈◊〉 on dishonest things; and they 〈◊〉 did, take Fines to enrich thems●● 〈◊〉 lawful means.  
Q. What was the cause of the evil 〈◊〉 of Sylla?  
A. Because he grew very rich in ●●ort time, which made him to be suspected of bribery  
Q. Why did Plato say, that to live quietly in a City, both riches and po●●ty ought to be expelled?  
A. Riches maketh a man proud, and ●●verty induceth him to evil.  
Q. Whereof cometh it, that Caesar 〈◊〉 once blamed for his Liberality?  
A. Because being but a private man 〈◊〉 used disordinate Expenses, unmeet 〈◊〉 his degree. And it is to be noted, 〈◊〉 that which is prodigality in a pri●●e person, is Magnanimity in a ●●ince.  
Q. How did Nicias obtain the favour 〈◊〉 of the people?  
A. By spending and giving his ●●ods liberally, although he was not ●●ry much commended of the Wise. ●●exd●●er was greatly praised for de●●ing of worldly goods, esteeming his 〈◊〉 riches to consist in his Friends.  
A. Those which are well gotten: an●● such as do serve us, and not we the●●  
Q. What is Anger?  
A. It is a certain boiling blo●● burning in desire to be revenged up●● him with whom a man is offended, 〈◊〉 is always accompanied with wrath.  
Q. What difference is there between anger and wrath?  
A. The one consisteth in the 〈◊〉 the other in the deed; and the one 〈◊〉 be without the other, even as a 〈◊〉 may be drunk, and yet notwithstanding is no Drunkard; that is to say, 〈◊〉 customed to be overcome with wine.  
Q. Why did the Romans ordai●● that when their armies did preparest encounter, certain bands should 〈◊〉 haste to give the onset, and there ●●●all should utter vehement cries?  
A. To astonish the Enemy, and 〈◊〉 courage their own Soldiers to 〈◊〉 more fiercely.  
Q. Of what age ought he to be 〈◊〉 is first trained in the wars, to 〈◊〉 him perfect in the art of warfare?  
A. The younger he is, the more per●● he shall be in Warfare: as witnesseth ●●nniball, who at the age of ten years ●●owed his Father Amilcar in the ●●rres. Scipio took upon him to be a ●●ldier at 17 years of age.  
Q. Amongst the ancients, who hath 〈◊〉 deserved the name of a good and ●●●ant Captain?  
A. I am of the opinion of Antigo●●, who judged Pyrrhus to be the har●●st Captain that ever served in the ●●res, and most happiest, if fortune had ●●ered him to live out his time.  
Q. Why was the Camp of Mars at Rome●●inted ●●inted hard by the River of Tiber?  
A. To the intent, that after sweeting 〈◊〉 exercise of arms, the youth to wash 〈◊〉 their sweat and dust, should enter 〈◊〉 the River, not only to bathe themselves, but also to learn to swim, a thing 〈◊〉 necessary in a Soldier, as Alexander●●pented ●●pented himself of nothing so much, 〈◊〉 for that he never learned to swim.  
Q. What causeth Idleness?  
A. Cato said, that by doing nothing, 〈◊〉 did learn to do evil.  
Q. From whence came the g●●… hardiness wherewith Horatius Co●●… was endued, when he sustained suc●… fierce assault given by the Enemy's 〈◊〉 the wooden bridge of Tiber at Rom●▪  
A. Because he could swim. 〈◊〉 by the same means Caesar escaped fr●● his enemies in the wars at Alex●●dria. Sertorius also used the same, ●●… sing the River of Rodanus?  
Q. Why did the Romans erect 〈◊〉 Image of Claelia on horseback, and 〈◊〉 otherwise?  
A. Because they flying from k●●… Porsenna, she feared not to pass 〈◊〉 〈◊〉 row the River of Tiber on horseba●● Or else as some say, because she be●●… sent back again by the Senate of R●●● to Porsenna, she presented him a 〈◊〉 Horse richly garnished.  
Q. Why did Lycurgus make 〈◊〉 Maidens of Sparta accustomably 〈◊〉 run and wrestle naked?  
A. To make them the stronger 〈◊〉 abide the travel of Child.  
Q. What ought a man chiefly 〈◊〉 ask of God, according to the min●● 〈◊〉 Philosophers?  
A. Good fortune, after a man is en●●d with understanding, how to use 〈◊〉 same.  
Q. What manner of thing is it to be ●●ry just?  
A. To have the knowledge of Di●● and humane things.  
Q. What is the most grievous dis●● that may happen unto a Prince?  
A. To love Flatterers.  
Q. Why did Agamemnon the King ●●re rather to have in his company ten ●●tors, than ten Ajaxes?  
A. Because the man that is wise, is her to be desired then he that is har●● For that occasion Antigonus desi●● always to have Zeno with him, to 〈◊〉 him counsel concerning the af●●ts of his Realm.  
Q. What books ought Princes to 〈◊〉, that they might learn to be 〈◊〉?  
A. Those that give them admonish●●t of their duty; for no man dareth ●●ke unto them that thing without 〈◊〉 fear, which they may find in ●●ng.  
Q. What was the cause of the gr●● friendship of Lysimachus towards filippides the Comical Poet?  
A. Because he did not flatter, wh●● is many times the property both 〈◊〉 Poet and a Courtier.  
Q. What is Pleasure?  
A. A recreation of the spirit, provoking man's mind to think to enjoy any thing, although not grounded 〈◊〉 on reason; and therefore, it is alwa●● an enemy to virtue.  
Q. What is joy or Gladness?  
A. It is a motion of the spirit, p●●●ceeding of a certain opinion of a th●● which we hope to enjoy; and there●● is unseemly for a man of great est●● because it troubleth the mind, and ●●seth it to pass the limits of reason.  
Q. Is it requisite then to rej●● with measure?  
A. Yea: chiefly to have respect the inconvenience that might hap●● by too much mirth, as it chanced to th●● two Roman women, that thought th●● Children to have been dead in 〈◊〉 journey of Cannae, which afterwa●●●enly returned safe, contrary to 〈◊〉 Mother's expectations; and as it ●●pened to Chilo, who died through much Joy.  
Q. To what thing ought a man to 〈◊〉 most regard?  
A. To Virtue, then to his Health, 〈◊〉 that to honest pleasures, and finally ●●iches.  
Q. What is Prodigality?  
A. It is a perturbation of the mind, ●●inishing virtue: which consisteth spending extraordinarily, and with●● order of reason.  
Q. What was the cause of the death Apisius, that wrote so diligently of ●●ery?  
A. He killed himself with nothing ●●ut gluttony.  
Q. What is Ambition?  
A. It is a troubling of the mind, so ●●ent, that it consumeth the heart 〈◊〉 spirit, with great desire to attain to 〈◊〉 dignity, and honour.  
Q. What is it, that a man ought to 〈◊〉 in this world?  
A. All things that are honest.  
Q. What is assurance?  
A. It is a virtue proper to high 〈◊〉 lofty minds, which approacheth 〈◊〉 unto confidence▪ and the property that virtue, is to make a man alwa●● look with a bold and merry counttenance, not studying or taking any 〈◊〉 for aught that may chance, and prop●●●ly it is a tranquillity of the mind, wh●● unto Photion greatly exhorted Alex●●●der the great, but in vain.  
Q. What is Magnificence?  
A. It is a virtue proper only 〈◊〉 Princes: because it consisteth in gr●● and hard things, and great expence●●  
Q. Who is he that worthily may called liberal?  
A. Aristotle saith, that it is he wh●● spendeth his revenue in good ord●● and upon things decent.  
Q. Is there any difference betwit liberality and magnanimity?  
A. Great difference: although 〈◊〉 seem to be but one. He that is libe●● ought to have respect how much 〈◊〉 doth spend, what that thing is 〈◊〉 that he buyeth, and above all thi●● ●●at he do not exceed in expense of 〈◊〉 revenue. The magnanimous and ●●onourable without any care for public expense, hath respect only how 〈◊〉 may do some great and valiant en●●prise.  
Q. Who was the most excellent a●ongst the ancients, to acknowledge and recompense a good turn done unto 〈◊〉?  
A. Pyrrhus: of whom it is said, that was thought to have died for anger, at he had not time enough to succour 〈◊〉 of his friends.  
Q. What is the nature of an un●●nk full man?  
〈◊〉 To forget the taste of good turns 〈◊〉, if a man do not persevere still in 〈◊〉 him good.  
Q. Who loveth more, either he that 〈◊〉 the good tnrne, or he that receiveth 〈◊〉 same?  
A. He tha● receiveth a good turn, is 〈◊〉 to him that doth it. The nature ●●he debtor is to shun the company 〈◊〉 creditor, and to disdain him when ●●ath not wherewithal to pay him: w●●nt to despise all other Captains?  
A. Because he was ready in fight, and knew how to defend himself.  
Q. Why was Philip King of Macedonia so negligent and slow in the wars?  
A. Because he thought it better to overcome his enemy by policy, then with effusion of blood.  
Q. How chanced it, that the Lacedæmonians, when they had obtained victory by force of arms, did sacrifice a Cock: and when they came upon the enemy by policy, subtlety, or knowledge, they sacrificed an Ox?  
A. Because they esteemed policy better than strength.  
Q. What virtues appertain unto strength?  
A. Magnanimity, confidence, assurance, valour, constancy, stedfastuesse▪ and patience.  
Q. Why was Fabius Maximus crowned universally throughout all Italy with Grass?  
A. Because that crown was ordained for Captains and Generals, that could conduct their Soldiers to the wars, and return with them again, without loss and effusion of blood. After that sort did Antigonus escape from the fury of Pyrrhus?  
Q. What ought a man principally to expect in the wars?  
A. Opportunity. Which Pelopidas, Pyrrhus, and Marcellus, knowing not how to use, arrived very soon to the end of their lives.  
Q Why did the Lacedæmonians beat their children upon the 〈◊〉 of Jupiter?  
A. To use them to be constant, and to endure stripes without making complaint.  
Q. What was the reason of a Law 〈…〉 which was ●hat the 〈…〉?  
A. Because weeping and 〈◊〉 do ●●itnesse 〈◊〉 a 〈◊〉 faint 〈◊〉 and effeminate ●●eart.  
Q. What mean the Poets to bring in princes and Knights lamenting the●●●isfortunes?  
A. To mock them secretly, for to pay him: But the credit or desireth none other thing but the health of his debtor, whereby, he may find means sometime to be paid.  
Q. What is Constancy?  
A. It is a virtue which properly resisteth sorrow, and is contrary to Inconstancy.  
Q. What is the property of Continency?  
A. To vanquish and subdue the fleshly lusts. And although it be a harder matter to vanquish, then to fight and resist: yet the Ancients have better esteemed the continent man then the constant.  
Q. What is Trust?  
A. It is a sure hope, and presage 〈◊〉 a good turn that we hope for, as though it, should without all doubt happen un●to us.  
Q. Why was Chrysippus disdained o● all other Philosophers?  
A. For his arrogancy▪ for he boaste● that he knew all things.  
Q. Why was Hypocrates blamed 〈◊〉 arrogancy?  
A. Because he wrote to Xerx●s King of Persia, that he would not utter his knowledge▪ unto barbarous people.  
Q. And why was Zeuxes the Painter also blamed of arrogancy?  
A. Because when he had painted Helena, he said that Leda her mother for all that she was gotten with child by Iupi●●r had not made Helena so fair as he 〈◊〉 painted her.  
Q. How ought a man to behave himself towards his friends?  
A. In such sort as a man must think that in time to come they might be enemies: although that Cicero maketh a mock at that opinion, and saith, that it is the poison of friendship.  
Q. How did Miltiades the Son of Cimon of Athens obtain so great renown?  
A. Because there was no man how poor so ever he was, but he would give care to his requests.  
Q. Why was Viriatus so much esteemed of the Portugals, who were without danger they durst not do it openly.  
Q. Whereof cometh it, that Alcibiades was in his time compared to the fish called in Italian Polpo?  
A. Because he was of a nature so tractable that he could man himself to all uses and fashions, like to the fish called Polpo, which taketh his colour of the Sand, where he gravelleth or groundeth himself.  
Q. Upon what reason did Homer ca●● certain people of Thracia half men▪ and why did he say, that the house of Protesilaus was imperfect?  
A. Because the people of Thracia lived without women, and in the house 〈◊〉 Protesilaus, there were none but men▪ The like affirmeth Menander of th● Geti or Goths. But what good can a● householder do without a woman surely in mine opinion (I speak it no● to please women) no more than a ma● can live without meat, or continu●● without clothing.  
Q. Who was the first that taught 〈◊〉 man to live an active life?  
A. 〈◊〉: and as Cicero saith, such a life is very agreeable to God.  
Q. What is virtue?  
A. It is an Harmony, or pleasant accord of Nature, with other good things agreeing thereunto.  
Q. What is the chiefest goodness, according to the Philosopher's opinion?  
A. To feel no kind of sorrow, as Hierom Rhodiotto saith: albeit that the S●orques and Epicurians affirm the contrary.  
Q. Why is Lycurgus amongst all the Lawmakers esteemed the best?  
A. Because he did observe and keep that which he▪ himself commanded.  
Q. Why did the Poets feign that Prudence was borne or 〈◊〉 of the brain of Jupiter  
A. To declare that wit and understandings (whereof Prudence doth spring) which causeth us to foresee all things undivine.  
Q. Wherhfore do the Poet's fain● Philocteres to be banished from his Country, and to wander by Hills and Dales, daily weeping and sighing?  
A. To declare that there is no sorrow nor accident, how weighty soever it be, which ought to induce man to violate nature, or to kill himself.  
Q. Wherein consisteth true force?  
A. To abide and support all hard things, and not to embase his heart in adversity.  
Q. Wherefore did the Ancients 〈◊〉 before they did sacrifice?  
A. To declare that all disordinate thoughts proceeding of beastly affections, be displeasant to God.  
Q. For what reason did the ancient Romans term God to be Optimum Maximum, so much to say, right good and very great: And wherefore did they place Optimum before Maximu●?  
A. The one Epitheton, signifieth virtue, and the other puissance or mig●●● yet virtue was always preferred as he chiefest.  
Q. What moved Anoxagoras to give all his goods to his friends?  
A. The more frankly to play the part of a Philosopher, to yield unto heaven our true Country (whereof we do take our beginning and issue) the first fruits of our minds and spirits.  
Q. What was the cause that Accius the Poet did make a Comedy entitled I'll Cavallo Troiano: in English the Trojan horse?  
A. A desire he had to reprehend those that are slow of understanding, that were ignorant to use time before necessity, and not afterwards when ill fortune did succeed. Whereof rose the proverb. Sero sapiunt Phryger?  
Q. Wherefore did the Romanes●earme ●earme Fabius Maximus to be the Targ●t of the Roman people, and Marcellus the Sword.  
A. Because the one gave himself to maintain the Commonwealth, but the other was eager and sharp to revenge the enemies of the same. And yet both they were set together by the Senate's order, that the gravity of the one might moderare the hardiness of the other.  
Q. Wherhfore is Pompeius reproved by certain Historiographers, not to have been skilful and wise enough?  
A. Because at the journey of Pharsalia which he lost, he left in an Island called Corsu, a puissant Army, wherewith he might have stopped the passage of Caesar?  
Q. What was the cause of the death of the Emperor Otho?  
A. The hazarding of the battle 〈◊〉 his enemies being as it were in despair.  
Q. What difference is there between prudence and vivacity of wit, otherwise called pregnancy of mind, or Sag●city?  
A. Prudence giveth good counsel and the pregnant wit comprehende●… and judgeth the counsel which is mo●● requisite, the one being necessary f●● the other.  
Q. Wherefore was Paulus Minuti●… the companion of Fabius, esteemed 〈◊〉 prudent and wise?  
A. Because he took counsel of himself in that which he knew, and followed the counsel of others in that which he did not understand esteeming him to be a sot and a beast, that had not good advice in himself, and would not obey them that had experience.  
Q. What is the duty and property of them which be accounted to be fine witted?  
A. To use their wits to each device and quality like unto the fish Balena, which is a great fish in the Sea, having a ●hole in his head, wherewith he taketh ●yre, thrusting forth abundance of water, sometimes here, and sometimes there.  
Q. Why was Lysander so flouted▪ and mocked of his own people?  
A. Because he ●aunted and boasted himself to be the kinsman of Hercules, not doing any sign or token of verrue: 〈◊〉 all that he did was by trumpery and deceit.  
Q. Wherefore was Helanicus of E●●irots so greatly esteemed for his subtil●y?  
A. Because all that he did was for ●he public wealth, 〈◊〉 and not for his own particular profit.  
Q. What is Equanimity, a virtue so much praised?  
A. It is a certain pureness and constancy of mind, wherewith we continue alike in prosperity and adversity, not being puffed up with pride, or abasing our mind. Socrates the Philosopher, and Antoninus Pius, the Emperor, was excellent in that virtue.  
Q. Where is the seat of the affections in our body?  
A. Joy resteth in the spleen, Anger 〈◊〉 the gall, Fear in the heart, Lechery 〈◊〉 the Liver.  
Q. What manner of thing is modesty?  
A. It is a moderation of our appetite which obeyeth reason.  
Q. For what respect did Antioch● give so great thanks unto the Roman●… for leaving him so little a Country which before was a King so mighty, 〈◊〉 Prince puissant?  
A. His modesty did him him to understand, that he was discharged of great burden, which hindered him ●●fore oftentimes from sleep, from eating and drinking.  
Q. Wherein did Tiberius most of all declare his modesty?  
A. In that being desired to take his people, he said that it was the office of a good Shepherd to shear his sheep, and not to pull of their skins.  
Q. Dionysius of Siracusa, wherein did he show himself praise worthy?  
A. For being so modest, that although he were come to the estate of a King: yet he would not alter the manner of apparel, which he beware when he was a private man.  
Q. What manner of thing do ye call shamefastness?  
A. It is a certain passion which maketh the person blush, specially in any good and honest matter, and proceeding of a certain honesty of mind. Many have termed it to be the mistress of comelivesse, and the mother of honesty.  
Q. What was the cause of the victory that the Persians had against Astyages?  
A. The shame that their wife's 〈◊〉 unto them when they fled from the battle, who seeing them run away like sheep, lifting up their garments, smoc● and all, said unto them, whether will 〈…〉 and dastardly men, you 〈◊〉 dare not stand to the battle. Whither will ye fly: Is there no way left for you, but to pierce again the womb's o● your mothers: Which man like word● although proceeding from women mouths, made that dastardly Nation to return and gain the battle.  
Q. Wherein appeared the honesty 〈◊〉 Socrates, so much 〈…〉?  
A. Many and sun●●y ways: but specially in this point, for when he hea●● any one talk dishonestly, he hid hi● head with his cloak, until the oth●● had done his tale?  
Q. What is Abstinence?  
A. It is a virtue of the mind, bridle by reason, drawing us from disordinate appetites, which we have after the good of this world.  
Q. What is Continence?  
A. It is a virtue of the mind, which maketh our sensual appetites subject to reason: so that by Abstinence, covetousness is refrained: and through Continence, Lechery is chastised.  
Q. Who amongst the ancients was esteemed most abstinent?  
A. Paulus Emitius, chiefly in the victory that he achieved of the Persians: and in the enterprises of Spain and Macedonia: Lucius Acummius at the overthrow of Corinthe?  
Q. And in Continency who hath excelled amongst the ancients?  
A. Scipio the great, Alexander, and Ca●sar?  
Q. What is it that made the Corinthians infamous?  
A. Because they sold their Daughters, to enrich themselves.  
Q. What was the cause of the defa●mation of Messalina the wife of Claudi●●s?  
A. Her dishonest intemperance and filthy lust, who would not stick to adventure combat with any adventurous Knight.  
Q. How did Hieron of Siracusa 〈◊〉 so great fame, being but the bastard Son of a poor labouring man?  
A. By great temperance, honest and valour: which did so shine in him that he was made Captain General of the Syracusiant, amongst the Ca●●thaginians: and in the end he beha●ved himself so well, that he was ma●● King.  
Q. What things are very 〈◊〉?  
A. Those, which without respect either of profit or commodity, 〈◊〉 deserve of themselves to be commen●ded. And honesty is no other thing, 〈◊〉 a provocation always to do virtuous deeds.  
Q. What was the cause of the glor● of Theseus?  
A. The affection that he had to follow the virtues of Hercules: which cause him continually to be troubled both● body and mind.  
Q. In what virtue did Pompon●● Atticus excel?  
A. In modesty, the companion 〈◊〉 honesty. Such also were Hannibal, Publius Surus, Anaxilaus, Epictetus, ●nd King Philip of Macedonia.  
Q. What is the profit of Chastity?  
A. To rule and govern the affecti●ns of the mind, to chase away all disordinate appetites, to counterpoise riot ●ith reason, and in all things to be constant.  
Q. What difference is there between hastity and shamefastness?  
A. Chastity is a general chastisement four affections, be it either lechery, 〈◊〉, or covetousness. But shamelessness is tried only in containing 〈◊〉 lechery. Those women then that ● chaste, are such as have not commit●d offence, neither in body nor thought, at the shamefast are those which have 〈◊〉 to do with any man but with 〈◊〉 own husbands.  
Q. How did Evagoras King of Cy●●s obtain so great renown?  
A. By not deceiving any man for ●●ping of his promise, gratifying his ends, for his valour, for being enemy to vice, and all evil thoughts.  
Q. What is moderate sparing properly?  
A. It is a virtue near unto modesty which is so necessary unto man, th● without it, he falleth into many vices, causeth man to spend nothing superflu●ously, and to spare nothing that is necessary to be spent.  
Q. How may we godlily increase 〈◊〉 goods?  
A. By moderate sparing, and by tif● i● the earth.  
Q. What is sobriety?  
A. It is a virtue that ruleth drink● and eating: without which, other v●●●tues are obscure.  
Q. How may that man become 〈◊〉 that is insatiable in drinking and 〈◊〉?  
A. By considering the follies which they do that are drunk.  
Q. Why did the Lacedæmonians 〈◊〉 in their Feasts always to cause one 〈◊〉 be made drunk, for example unto the● children?  
A. To make their children to abhors beastly vice.  
Q. How ought a man to drink?  
A. With such moderation that he ●ay abate his thirst: avoiding drunkenness, the disease of the head and stomach, which continually do follow ●e same.  
Q. What did obscure the great ver●●es of King Philip and Alexander the ●eat, his Son?  
A. Drunkenness: the like happened ●●so to Cyrus the less, to Cato, Proma●us, and to the Son of Cicero.  
Q. What signifieth wine so disordinately taken?  
A. The blood of the earth, converted 〈◊〉 to poison.  
Q. What made Masinissa of such ●eat estimation?  
A. Sobriety, and his being content ●●ith such victuals, as the meaner Shoulders used to eat. And by that sobriety 〈◊〉 behaved himself so well, that at ●●urescore and six years of age, he be●●t a child, and at fourscore and ●●velve, he vanquished the Carthaginians?  
Q. Why did Solon ordain that man should lie with his wife but th●● times in a month only?  
A. To accustom his people by li●● and little to shamefastness: a thi●● that advanceth not only women, 〈◊〉 also men.  
Q. How may a man avoid all hor●●●ble and fear efnll things?  
A. By virtue: by which thing only, most cruel Tyrants have beene●● form.  
Q. Wherhfore did Democritus 〈◊〉 out his eyes?  
A. To the intent he might not 〈◊〉 the prosperity and insolency of 〈◊〉 Country men, which lived without 〈◊〉 stice, and all king of virtue.  
Q. What privilege have brave 〈◊〉 valiant men?  
A. To be none of fortunes sub●jects.  
Q. Is it possible to find perfect val●● in one man alone?  
A. Homer thinketh not so, a●● holdeth opinion, that force and val●● in respect of other virtues in the sa●● many times receive certain furious ●●…ults. Likewise he supposeth that, ●●…e be many kinds of valour: for he ●●…seth Achilles for his anger, and ●●…sses for his wisdom.  
Q. Why is it requisite for a Soldier 〈◊〉 〈◊〉 Choleric?  
A. Because Choler stirreth up the ●●…rt, and inflameth the spirit. That is ●●…ce, saith Homer, which entereth in at 〈◊〉 nose, and chafeth the blood.  
Q. Amongst moral virtues, which 〈◊〉 he best?  
A. I think it to be force, which by virtue maketh a man not to fear ●●…th in an honourable enterprise, and ●●…ueth his heart to justice and wife●●me.  
Q. Who was the first that rewarded ●●…ur with precious gifts?  
A. Bacchus was the first that gave resents unto valiant Soldiers, 〈◊〉 as ●…ownes, Spears, Chains, Victories, ●●●…ures, and Helmets.  
Q. How did the wise define that ●●tue?  
〈◊〉. Diversely. The Disciples of Socrates said, that it was a virtue, which will▪ man not to fear adverse fortune: 〈◊〉 whom agreed Chrysippus. The Stoic said, that it was an affection of the passionate mind, which made them obe●●●ent to the laws without any fear. T●● Scholars of Plato said, that it is a s●● and stedfa means to chase aw●● and receive (when time serveth) 〈◊〉 things which seem horrible. Aristo●● faith, that it is a mean between hard●nesse and fear.  
Q. What maketh a man to be 〈◊〉 and valiant?  
A. Desire of honour and g●●●ry.  
Q. Itainus the Soldier of Antigon●● did he despise death for glories sake?  
A. No: but was content to die, ●●●cause being a very wicked person, 〈◊〉 abhorred life.  
Q. What meaneth it that Timothe●● the Musician, always when he li●● could cause Alexander the great to en●● battle, and take upon him arms 〈◊〉 weapons, and yet could never move 〈◊〉 brain of Sardanapalus?  
A. That proceeded of the nature of ●●her of them, which could not be alte●● without great difficulty.  
Q. Is there nothing besides Choler 〈◊〉 doth make a man to be vali●●?  
A. Sorrow maketh a man to lower though the true valiant man is con●●nt both in sorrow and harms, and ●●weth always a good face.  
Q. They that chafe through Choler, sorrow, may they be called vali●●?  
A. No: but rather hardy, cruel, and ●●●ous.  
Q. Do you think it a good thing to revenged upon the enemies?  
A. Yea: if the revengment be done by ●●ue and valour of heart, and not by a ●●mon.  
Q. What is the property of a valiantly?  
A. Not to fear that thing which ●●heth fearful unto him: and that ●●ly for a zeal that he hath to honour 〈◊〉 not by constraint.  
Q. Think you that despair doth 〈…〉  
Q. Think you that despair do●● not sometimes inflame the hearts of 〈◊〉 to be courageous and valiant?  
A. Virgil thinketh yea, by saying th●● una salnò victis nullam sperare sal●●●tem. But I suppose that despair in●flameth our hearts against our selusi and not against others.  
Q. Think you also that necess●● maketh a man valiant?  
A. I would suppose so: for so 〈◊〉 as necessity constraineth a man to 〈◊〉 what he list. And so were the Ambro●●ans constrained by their wife's 〈◊〉 fight.  
Q. Why did the Santians kill the●● selves?  
A. Because they were in despair th●● they should never recover their libe●●ty.  
Q. May a man place hope among the number of Moral virtues?  
A. Many have esteemed it to be 〈◊〉 Queen of virtues.  
Q. Who is the Master of 〈◊〉 things?  
A. Use. For which cause the Sould●● that is not accustomed to battle, da●●eth scarce show his face to the Enemy.  
Q. Whereunto ought a good Captain principally to have respect?  
A. To common profit, rather than 〈◊〉 his own particular commodity. Such was the advice that Pelopidas the General of Thebes, received of his wife, as he was going to the wars.  
Q. What is the chief end of Magnificence?  
A. To get friends.  
Q. Why were Caesar's gifts best esteemed, although they were less than others?  
A. Because he gave them with a good will, and with his own hand. Voluntary gifts do engender more favour towards him that giveth them, and bindeth him more that receiveth them.  
Q. Why did the Persians establish a law against those that were ingrate?  
A. Because they knew ingratitude to be the spring of all vice, the enemy of nature, the poison of amity, and the ruin of gentleness, and benignity.  
Q. What was the cause of the death of Epaminondas?  
A. Because he would have saved his Army besides Mantinaea. The like did Paulus Aemilius, although Varro his companion did the contrary, through whose temerity and negligence, the Romans received that great overthrow at Cannae.  
Q. Whereof came it, that the ordinances which Lycurgus made for the state of the wars, were so greatly esteemed?  
A. Because they still tended to honourable victory.  
Q. How like you the saying of Caesar, which is that a man ought not to violate justice, but at such time, when he desireth to reign and govern?  
A. To enterprise and do things disticill and great, without hope of recompense, and with modesty and sobriety to talk of the same.  
Q. What is the principal virtue that a Prince can desire?  
A. To aspire to be the best in doing well.  
Q. What moved Caesar to send home Prolome King of Alexandria his prisoner, considering the ill-wills that the Alexandrines bare unto him?  
A. Because he thought to win more honour to fight with a King, then with a multitude without a head.  
Q. What was the overthrow of Galba.  
A. Because he committed his government to another, and would not understand the state of the same, but referred all to certain naughty persons which were about him.  
Q. Wherefore would not Alexander give ear to the counsel of Parme●●nio, who advised him to assail his enemies in the night?  
A. Because he esteemed that, rather ●o be the act of a thief then of a valiant Captain, which ought to fight by virtue and not by policies.  
Q. What manner of thing is Sloth?  
A. Tully doth say, that it is a certain ●●eare which the slothful man conceiveth in himself of the labour and pain ●hat he ought to do, and is contrary to diligence. Demosthenes was not to be reprehended herein, for he was angry that day that he saw an Artificer or craft's man rise before him, for which cause, Pythias the Orator was wont to say, that the works of Demosthenes did smell of the oil and Candle.  
Q. What was the cause that Tiberius the Emperor lost the whole Country of Armenia, which was taken from him by the Persians, Missia by the Dane● and Samothracians, and France by the Almains?  
A. Sloth and fear of travel, giving himself day and night to the delights of Ladies in the Island of Cypress.  
Q. Why did the people of Saba the next neighbours of the Nabathei, give themselves so much to Idleness, considering the diligence and industry of the said Nabathei their next neighbours?  
A. The fertility of Saba made them slothful, and the barrenness of the Country of the Nabathei, made them vigilant and industrious.  
Q. Why did Euripides introduct Theseus to consider and talk of all the evils that can happen to man?  
A. Because a stripe foreseen, doth hurt a man the less.  
Q. What is Mercy properly?  
A. It is a certain heaviness arising of another man's grief: which, as some say▪ ought not to move the minds of the good, but rather they ought to content themselves with their innocency, without taking pain or care what the wicked do sustain and abide.  
Q. What is Felicity?  
A. It is an abundance of spiritual, corporal, and earthly goods.  
Q. Why was Archagathus the Surgeon, made a Citizen of Rome?  
A. Because he was very merciful and cunning in his cures: that the like of whom, the Romans never saw.  
Q. Why was Antonius the Emperor surnamed Pius?  
A. Because he reigned without effusion of blood, and was so merciful as ever Caesar, Alexander, or Vespasian was.  
Q. Why do soldiers love hunting?  
A. Because it is like unto the wars: which is the place where every man may learn to live virtuously.  
Q. Which is the godliest exercise that a man can learn?  
A. Husbandry: in which there is not only profit but pleasure.  
Q. Where is the best walk that can be found?  
A. That walking place which is furnished with wise men.  
Q. Whereof proceeded the great estimation of Homer?  
A. Because his works are so full of learning, and very good to encourage men's hearts to virtue.  
Q. Why were the Greek Authors counted great liars?  
A. Because they confounded Histories with fables: such as Herodotus and Hellanicus be.  
Q. What is the property of justice?  
A. To deceive no man: even as the property of wisdom is not to be deceived.  
Q. When is it lawful to lie?  
A. For safeguard of the goods or the life of another: as Chilo did, when he forswear himself, to save the life of a certain man.  
Q. What is the property of a glorious man?  
A. To believe rather that which is spoken of him, although it be false, then that which he perceiveth indeed to be in himself. For that cause was the fable of juno and Ixion feigned.  
Q. What is the property of a vile and naughty man?  
A. To hide the truth for fear: which never chanceth to the valiant and honest, who cannot abide that any man should lie.  
Q. Why did the Poets say, that verity 〈◊〉 〈◊〉 〈◊〉 memory and time?  
A. Because she cannot be long hidden.  
Q. From whence came the wheel that Ixion doth turn continually, as the Poets do feign?  
A. It is the true token of a common liar, who, the nearer he thinketh he is to virtue, the further he is from it.  
Q. Why did the Egyptians ordain that a vagabond and common Jester should not be taken for a witness?  
A. Because such people are not worthy to be regarded; and for a little bribe, they are ready to all mischief.  
Q. Wherefore did the Romans forbid playing for money, except it were in warlike exercises: as to throw the Bar, to Dance, to wrestle, to vault, to play at defence, and other such like pastimes?  
A. Because in other pastimes, Fortune ruleth, and not virtue.  
Q. Why did Apelles the Painter set his tables abroad for every man to view?  
A. That he might understand men's judgement of his faults. As appeared by a Cobbler, who found fault in a pantofle or slipper which Apelles had made.  
Q. What mischiefs do Flatterers bring?  
A. They corrupt all good manners, they tell lies in stead of truth, they do evil in stead of good, vice in stead of virtue, and are ordained to destroy the good, and those that do righteously.  
Q. Why would not Socrates suffer himself to be praised of a young man?  
A. Because that praise in presence, is a kind of flattery.  
Q. Why did the Romans so much disdain Prusias King of Bythinia?  
A. Because he was the greatest flatterer that ever was borne. Insomuch that his flatteries were the cause that it was ordained at Rome, that no King should come thither, without licence of the Senate obtained before.  
Q. What is Flattery properly?  
A. It is a vice proper and particular to vile minds, to women and cowards: for it proceedeth of nothing else but of fear.  
Q. What is shamefastness?  
A. It is a kind of fear to fall into any infamy, or to be blamed for any deed doing, or to be worthily reprehended for some fault. Therefore Cicero did term it to be the Tamer of evil thoughts; for she withdraweth man, and preserveth him from committing any offence.  
Q. To whom ought a man to be shamefast?  
A. To children only; for a man of age it is unmeet to blush, and to say, I had not thought to do it,  
Q. Who is he that worthily may be counted valiant?  
A. He that loveth life, and feareth not death.  
Q. What is death?  
A. It is an end: from which a man ought not to retire, but to go to it joyfully, and as some say, it is a gift given of God to men, by a singular grace.  
Q. Why did Mallius say in the oration that he made at Rome against Furius and Aemilius, that envy was blear-eyed, and had a very evil sight?  
A. Because that the envious man considereth those things which are next him, and not them a far off, which should be more to be envied, if envy were a virtue.  
Q. Why is Envy compared unto fire?  
A. Because it always mounteth: for there is no man so mighty, that Envy will stick to assail, and surmount him also, if it be possible.  
Q. What was the cause of the death of Socrates, being so innocent a man?  
A. The envy of the Athenians: a usual thing in that City which caused also the death of Themistocles, and Aristides the just?  
Q. Why do the Poets feign, that Marcias' was beaten of Apollo, and Thamiras had his eyes put out by the Muses?  
A. To declare that how mighty soever a man be, he hath some body that goeth about to make himself equal with him: which is a passion almost like unto Envy, but not so much different from virtue.  
Q. What was the cause of the sudden death of Diodorus the Sophister?  
A. The thought that he took, because he could not resolve a question that Stilpho the Philosopher put to him in pastime. And excessive thought ought not to fall into the heart of a virtuous man.  
Q. What mean the Poets, by feigning an Eagle always to gnaw the heart of Prometheus?  
A. To declare the continual study of Prometheus, who was very learned, and wise in Astrology.  
Q. Whereof cometh it, that in the time of Ptolemy there were found so many Mathematicians: in the time of xerxes so many pleasures; & in the time of Nero so many Musicians?  
A. Because subjects do always give their minds to that which pleaseth their Prince.  
Q. Wherein did Vespasian most declare his wicked nature?  
A. Because he surrendered the greatest offices into the hands of the greatest Bribers, that afterwards he might have their goods confiscate.  
Q. Why did the Persians ordain, that he which procured to establish new laws amongst them, should be put to death?  
A. That they might always continue in their old customs.  
Q. How may the just and unjust be known?  
A. By law and not by Nature.  
Q. What is the foundation of Laws?  
A. Virtue.  
Q. How did Chrysippus paint Justice?  
A. In form of a Virgin, having a severe, grave, and fearful countenance, & yet nevertheless honourable, shame fast; humble, and full of Majesty.  
Q. What is Nobility without virtue?  
A. It is a thing stuffed with pride and violence.  
Q. Show me I pray you, what things are contrary unto virtue, and which are like thereunto?  
A. The contrary of wisdom is foolishness, and the like to it is subtlety. The contrary of Constancy is inconstancy, and his like obstinacy. Strength hath for his contrary feebleness of heart, and hardiness for his like. Injustice is contrary to justice: but Cruelty is kin to justice.  
Q. Why would not Plato return home to his City, although he was greatly required thereunto by the people?  
A. Because they would not understand just and reasonable causes: and because he could not get them by any means to acknowledge the same.  
Q. What is Innocency?  
A. It is a certain nature so well engraven in the heart of a man, that it causeth him that he cannot, nor may not do hurt to any man.  
Q. What is he that worthily deserserveth to be called happy?  
A. He that goeth about most of all to resemble God.  
Q. Which be the virtues that do conduct or bring us to heaven?  
A. Charity, faith, hope, piety, Religion, and godliness.  
Q. What things are contrary to them?  
A. Hatred, meredulity, despair, impiety, Hipocricy, and wickedness.  
Q. Which are the moral virtues?  
A. Prudence, justice, strength, temperance, magnanimity, magnificence, liberality, sloutnesse of courage, meekness, innocency, continence, gravity, fidelity, and shamefastness.  
Q. Which be the vices that are contrary to the said virtues?  
A. Imprudence, Injustice, fury, intemperance, pride, vainglory, covetousness, fearfulness, choler, noisomeness, incontinency, rashness, infidelity, and holdness.  
Q. Is virtue the sovereign goodness itself, or the way to attain thereunto?  
A. It is the Ladder to climb thereunto.  
Q. May vices be turned into virtues, and virtues into vices, by the variety ●f the time, places and customs, or no?  
A. Yea, considering the diversity that 〈◊〉 amongst the people, in their manner of livings.  
Q. May a young man be wise?  
A. Wisdom cometh not, but by long space.  
Q. Nobility, doth it proceed of virtue?  
A. Yea: and of nothing else.  
Q. What is requisite in an History?  
A. That it declare first the Counsels, and after the deed, and thirdly the issue, called of the Latin Authors, Even●●um.  
Q. Why were Laws established?  
A. To bridle the wickedness of our minds.  
Q. Which is the most dangerous Ignorance?  
A. Not to know God: and afterwards not to know himself.  
Q. May a Captain overcome Fortune with prudence?  
A. Very hardly, considering that fortune is by the Poets made a goddess, and placed in heaven.  
Q. Why is vertie so much to be beloved or embraced?  
A. Because she is conformable to reason.  
Q. Why ought not wise men to fear death, but rather to desire the same?  
A. Because that our life is nothing else, but a prison.  
Q. What Poets are to be eschewed and chased?  
A. Those that write only to please and delight the ears, and to corrupt youth.  
Q. Whereof consisteth the force of an Army?  
A. Some say that it resteth in council, others in the fortune of the Captain; some say that it consisteth wholly in the hearts of the soldiers; other in strong holds; and some in that the soldiers be well armed and appointed.  
Q. What wars be lawful?  
A. Those that be made to obtain peace.  
Q. Why was Octavian the Emperor esteemed happy?  
A. Because he reigned in peace 56. years.  
Q. Is it a fable or History, that Gyges, by virtue of a Ring that he had, was made King of Lydia?  
A. If it be true that Polycrates the Tyrant, by reason of a stone called a Sardone, did avoid all dangers; and if it be credible, that Appollonius did live a hundreth and thirty years, always as it were at the flower of his age, by virtue of seven Rings that jarcas gave him; and if a man may believe the two Rings forged by Moses, the one for love, the other for oblivion; and if the Ring of Bacchus be true, this History of Gyges may also be believed.  
Q. Why did they prepare Arkes and pageants of triumph at Rome?  
A. To stir men to virtue.  
Q. What was the true meaning of the three Syrenes?  
A. They were three harlot's, which with deceits, and with sweetness of their voices, used to deceive those that were given to Banquets and pleasure.  
Q. Why was the Temple of Diana of Ephesus erected?  
A. Some think that it was built by the will of God: Some say that it was for Religion, and for the pride of men.  
Q. Why is it said, that worldly pleasure is like to a Labyrinth or Maze?  
A. Because the entry thereof is easy, but the coming out very hard.  
Q. Why did Nature make Mercury?  
A. To make Alchemists fools, and covetous men poor.  
Q. Whereof proceedeth it, that the Philosophers of our time, are for the most part covetous, and of evil life and manners?  
A. They turn virtue into vice, because they see Princes to make 〈…〉 account of those that be virtuous.  
Q. Whereof proceedeth the credit that Flatterers have of Princes?  
A. Princes for the most part be great lovers of themselves: and therefore do love those that do praise them: in which point they do resemble certain beasts which can scarce see at noon days, and in the dark their eyes be very clear.  
Q. Whereof cometh it, that dogs do always bark at those that be ill apparelled, ragged and torn like beggars.  
A. Those are the dogs of the Cities, accustomed only to see people richly and well apparelled; and chose the Country Dogs do never bark at any peasant or beggar.  
Q. Why is wine forbidden women in some Countries?  
A. Because it provoketh lechery: a thing very uncomely in women.  
Q. What meaneth this Proverb. Take away the light, and every woman 〈…〉?  
A. Perhaps because they would be all naught, if shame fastness did not let them.  
Q. Whereof cometh it, that for y● most part the learned have very evil sight?  
A. J● cometh of the paper which they do oftentimes handle: for there is nothing more hurtful to the sight than whiteness. Or else we might rather say, that much study doth cool the parts of the body, specially those, which are cold by nature, as the brain, the stomach, and hindereth digestion: in such wise, that by evil digestion, 〈◊〉 engendereth in the body, and stoppeth the conduit; then the eyes a● partakers of such passions, are debilitated.  
Q. Of what power is Negromanci●● and Witchcraft?  
A. If a man may believe the dream of many writers, it can stay the course of the Element and of the Sun, it can make the Moon to be as red as blood appease the winds, make the earth to tremble, enchant Beasts, and cause 〈◊〉 Man or woman to be loved perforce.  
Q. But how can the Negromance do such strange things?  
A. With perfumes, conjurations ceremonies, charms, and characters.  
Q. What is he that is like unto the Image of Sardanapalus?  
A. A man well proportioned of body, but of brutish nature.  
Q. What doth Fortune represent with her apple of Gold?  
A. That good spirits are accompanied with good Fortune.  
Q. What meaneth a Blow, in the hands of a Labourer?  
A. That travel is the true treasure of man.  
Q. What signifieth a Wolf carrying a Lamb in his mouth?  
A. A man that careth not what hurt ●e doth to another.  
Q. What betokeneth a man with his Purse open?  
A. That a wise man spareth nothing for his health.  
Q. What signifieth a Ship sunk in the bottom of the Sea?  
A. That the peril of other aught to make us take better heed.  
Q. What doth the Ants carrying of ●orne represent unto us?  
A. Those that live of the sweat of other men's brows. They teach us also in youth to provide for age, as they in Harvest do provide to live withal in Winter.  
Q. How may we represent gratitude and acknowledging of good turns which we have received?  
A. By a Stork that nourisheth the ●●●mme.  
Q. And great travel with little profit, how should we paint that?  
A. By a child that swimmeth.  
Q. What is to be understood by a Serpent?  
A. That an evil disposed person, cannot accustom himself to goodness,  
Q. What signifieth a man that is painted with Gold in the right hand, and fire in the left?  
A. That he is not worthy to be a partaker of the felicity, which hath done no friendship in time of adversity.  
Q. What doth he betoken that breaketh his head against the wall?  
A. That he esteemeth his life but a little, which contendeth with great men.  
Q. What representeth a Quadrant unto us?  
A. That nothing aught to be done without counsel.  
Q. What is Envy?  
A. An horrible monster.  
Q. Where is her habitation?  
A. At the Court.  
Q. If she should happen to be banished from thence, whither would she go?  
A. To Monasteries and Conuents.  
Q. Whereof proceedeth it, that children do not love the father so well as the father doth the children?  
A. Love is always advanced, and ●oth never turn back again especially for the desire that a man hath to make his posterity perpetual. Or rather it proceedeth of this, that the father hath nothing of the son, but the soon hath and holdeth all of the father.  
Q. Whereof cometh it, that although every man is desirous of knowledge, yet very few do apply themselves to sciences and Art●?  
A. Because to attain to sciences, great ●aine is to be taken: and is subject to his pleasure, a thing contrary to contemplation; or else some do want the ●ight way and mean to study.  
Q. Why is a Philosopher painted naked?  
A. Because both in verity and Philosophy, there needeth not coverture, but is necessary that all things be handled ●ainly and purely, and aught to be ●oyd of all sophistical colours and carnal affections.  
Q. Why did Euripides say in his Tragedy entitled Medea, that women's wit is unapt to goodness, but very well inclined to unhappiness?  
A. Because a Woman is a creature unperfect: and where Perfection is not, there can rest nothing that is good.  
Q. Why is the counsel that a woman giveth upon the sudden of much estimation, and that which she doth devise and study nothing worth?  
A. Even as unreasonable creatures are induced and provoked to their actions, without any resistance, by a certain superior occasion, which is Nature: even so the Woman, although of herself she be evil, yet the understanding and knowledge that Nature hath given her (which will not be deceived, no● yet abuse or deceive any person) doth provoke her at the first motion to give good advice. But if she have leisure by study to follow her own inclination, all that she will do shall be little worth.  
Q. Why be women more covetous the●● men?  
A. Because they 〈…〉 will set by them 〈◊〉 riches.  
Q. Why be reasonable creatures 〈◊〉 short life?  
A. The perfection of transitory thing 〈◊〉 not measured by time: for the life of reasonable creatures, although it be ●●orter, yet is more desired than the life brute beasts.  
Q. Why is death called the last of terrible thiugs?  
A. Because she is terrible both to them ●●t think to be immortal, and also ill livers, and to those that die of a ●●lent death: but not to others.  
Q. Why is sneesing deemed a good ●●ne, and not belching?  
A. Because sneesing cometh from ●e head, which is as it were the Lord ●●d Ruler of the body.  
Q. Why is it a thing so shameful 〈◊〉 ill a woman?  
A. Because she is weak, and not able resist.  
Q. Why did the Painter Phidias, 〈◊〉 Venus setting her feet upon a ●●rtoise?  
A. To declare that a woman of honour is no runner out of the doors, but keepeth herself within her house.  
Q. Whereof cometh it, that many Ladies have so greatly esteemed the leaves and seed of Agnus Castus?  
A. Because it is enemy to Lechery.  
Q. Why did nature ordain, that when Bees do engender; no man can see them?  
A. To teach us shamefastness and modesty.  
Q. Why are clothes of silk bette● esteemed, than those of wool?  
A. Because silk is more fine and light, better coloured, more bright and orient then woollen.  
Q. What is it that breedeth envy most in man?  
A. To be sad and Melancholic.  
Q. What manner of motion hath envy?  
A. Slow and heavy.  
Of what age is she?  
A. Old, crooked, withered, having pale and lean face, her tongue infected with poison.  
Q. From whence cometh the beauty that is in the necks of Pigeons, and in Peacock's feathers?  
A. Of the variety and diversity of colours.  
Q. What is the property of man's heart?  
A. To feign and dissemble.  
Q. Why is the Camaeleon so marvelous?  
A. Because he transformeth himself into all colours.  
Q. Whereof cometh the brightness that is in rotten wood?  
A. Nature showeth us thereby, that there is nothing so abject, but it hath some virtue.  
Q. What is the property of the sirens?  
A. To bring death by singing.  
Q. Wherein consist the effects of virtue?  
A. In words and in deeds.  
Q. How may a man seem gentle in his behaviour?  
A. By his gate or going, by countenance, by his manner of living, and above all things by his civility.  
Q. How are secret advertisements disclosed?  
A. By letters, by weapons, in love and by courses of arms.  
Q. How must a man do reverence?  
A. By putting off his cap, and bowing down his head.  
Q. How ought a man to obey his superiors?  
A. With fidelity goodwill, devotion, fear and hope.  
Q. How is a man modest in his behaviours?  
A. When his hand is on his stomach, his eyes looking on the ground, and his mouth shut.  
Q. In Chiromancy, what signifieth it when the mount of the Sun is elevated, or bowing downward?  
A. It betokeneth much good, or much evil.  
Q. And that of Mercury.  
A. Goodness or dulness of spirit.  
Q. And that of the Moon?  
A. Happy or infortunate voyages.  
Q. And Mars?  
A. Good or evil fortune in battle.  
Q. And the Triangles?  
A. Strength: even as Angels do signify riches.  
Q. How is the life of man divided?  
A. Into a life contemplative, civil, solitary, and wild.  
Q. What thing is most hard to be tamed?  
A. Necessity: which the Gods themselves cannot resist,  
Q. What is requisite to be considered of our birth?  
A. The conception the form, the birth, and nourishment.  
Q. From whence cometh deceit?  
A. Of Trust.  
Q. What be the properties of a wise man?  
A. To rule the Stars, to know and govern himself, not to quail through the assaults of Fortune, with good discretion to spend the time, not to be afraid of death, and to live neither in fear nor hope.  
Q. What is the state of a covetous man?  
A. Never to have rest, and to be always gaping after riches.  
Q. What is the estate of Courtiers?  
A. To be nourished with hope.  
Q. What is the estate of him that loveth virtue?  
A. To aspire always to honourable things.  
Q. Which are the goods of the soul?  
A. Virtue and her train: honour, glory, quickness of spirit, memory, counsel and discipline.  
Q. Wherein consisteth true Philosophy?  
A. To endeavour to live virtuously.  
Q. What is a chaste woman?  
A. A miracle of miracles, the path way to immortality, a heavenly thing, and an inestimable fortress.  
Q. Choniclers, can they set forth 〈◊〉 illustrate the fortunes of Noble men?  
A. Yea.  
Q. And Poets likewise?  
A. They do no less delight, then instruct.  
Q. Which be the goods of the body?  
A. Nobility, riches, friends, dignity, an honest wife, many children.  
Q. What is Felicity?  
A. Fortunate virtue.  
Q. Which be the true goods, and which the counterfeit of the body, of the soul, and of Fortune?  
A. The counterfeit goods of the body are deformity and sickness: Of the soul, vice and ignorance: and of Fortune, base estate and poverty.  
Q. What is Misery?  
A. It is a vicious and infortunate life, full of sorrows and perils.  
Q. Wherein consisteth the Music of the soul?  
A. In temperance, but, as some hold opinion in strength.  
Q. What is the office of an excellent, Painter?  
A. To know sundry kinds of beasts the differences of their sex, their age, their properties, and other things.  
Q. Why were the wise women called Sybillae, esteemed Divines?  
A. Because they were the Secretaries and Trumpets of divine Mysteries.  
Q. Whether is it harder to vanquish a Monster, or to bridle the affections?  
A. The affections are most hard to be subdued.  
Q. What is the office of a Conqueror?  
A. To pardon the conquered.  
Q. What be the properties of Harlots and Courtesans?  
A. To be ●ull of wily fetches, damnable devises, tyrannous, scornful, subtle, liquorous, evil conditioned, with alluring looks, and shameless gestures.  
Q. Why do men love to wear●ings?  
A. Because the same by circle resembling the Heaven, and the precious stone the Star, besides that, for the most part they are endowed with marvellous virtue, they give also a ●ertaine gladness to the eye, and to the hand an honour.  
Q. How is the chastity of Lucretia known?  
A. By her death: as the like of Penelope, by long abode, Virginia by the disdain of her Father: the Almaig●● Ladies by the halter, wherewith they were hanged, Cloelia by the sieve: Sulpitia by the Temple: Dido by he● ashes: and Hippo by her leaping into the Sea.  
Q. Which be the instruments of Chastity?  
A. The Target of Medusa, the Necklace of jasper, and the Chain of Diamonds and Topazes.  
Q. Whereof cometh it, that the Palm Tree representeth Constancy?  
A. Because the more it is oppressed, and the greater weight it hath, the better it is.  
Q. What is the property of age?  
A. To make a man to be good of experience, wise in his doings, of good counsel when time requireth, modest and temperate in word and deed, and grave in considerations.  
Q. Why ought a man to avoid carnal love?  
A. Because his pleasures do incontinently decrease, but his sorrows do still remain: and he is stuffed with vanities, dreams, and vain hopes.  
Q. What is carnal love?  
A. It is a fury full of care a strong sorrow, and a weak strength.  
Q. What properties have the Fountains of Chius?  
A. To make a man foolish and hard of understanding.  
Q. And those of Paphlagonia?  
A. To make them drunk that drink thereof.  
Q. And that of Suses?  
A. To make the teeth fall.  
Q. And that of Tharsa?  
A. To make the voice pleasant and harmonious.  
Q. And that of the Sun?  
A. To burn in the night, and to be cold in the day.  
Q. What that of Garramanta?  
A. To frieze twice in the day, and burn twice in the night.  
Q. What that of Examphus?  
A. Bitter, filthy, and naught.  
Q. What Fountains of Arabia?  
A. To make cattle change their hair.  
Q. What that of Epirus?  
A. It lighteth that which is put out, and putteth out that which is lighted.  
Q. What that of Carthage?  
A. To cast forth oil to heal beasts withal.  
Q. What that of Neptune.  
A. To make them to die that do drink thereof.  
Q. What the water of Dalmatida.  
A. To make him amorous that drinketh thereof.  
Q. The Ruby, wherefore is it good?  
A. Against poison.  
Q. What is the Granat?  
A. To exhilarate and content the person.  
Q. The Balais, what is his property?  
A. Never to be hot with any fire.  
Q. What the Saphire?  
A. To make humble and chaste.  
Q. The lacint stone, the Amethyst, Sardony, and the Asbeste, wherefore be they good?  
A. Against the plague, drunkenness evil fortune, and fire.  
Q. The Chrysolith, Girassoll, the ●●sper, the Turquis, and the Agate, wherefore serve they?  
A. To re-establish the brain, to make invisible, to staunch blood, to escape a danger, and to give good breath to him that runneth.  
Q. The Berall, the Cassidony, the Corneline, the Coral, the Crystal, and the Adamant?  
A. To make the person amorous to preserve the understanding, to mitigate hatred and anger, to resist lightning, to quench the thirst, to draw flesh and iron.  
Q. Which is the most worthy person, the man or woman?  
A. God hath always given increase of excellency, unto the last creature, that he created. And because the woman was last created, and is as it were the chief of the work of God, she is truly the worthiest of all, being made of the most excellent creature that God created, that is to say of man.  
Q. Which is most subject to their appetites, either the man or the woman?  
A. The woman was most purified in her creation: and so she is most subdued to her appetites best.  
Q. Tell me the properties of the Phoenix, the Eagle, the Swan, the Falcon, the Popinjay, the Crane, the Pelican, the Peacock, the Nightingale, the Turtle, Dove, the Pie, and the Crow?  
A. To be immortal, high minded, a good singer to have good wings, to be beautiful, vigilant, amiable, glorious, delectable, sad, chaste, royal, and to prognosticate the time to come.  
Q. The Lark, the Cock, the Quail, the Swallow, and the Stork, what properties have they?  
A. To be pleasant, magnanimous delectable, sad, and mindful of a good turn.  
Q. And the Lion, the Tiger, the Elephant, the Unicorn, the Bear, the Hyaena, the Wolf, the Panther, the Rhinoceron, and the Leobert?  
A. To be vigilant, swift, obedient, humble, furious, inhuman, a devourer, to smell well, to be fair, and of great courage.  
Q. The Beaver, the Hart, the Squerill, the fallow Dear, the Ape, the Fox, the Grey or Brock, the Marteine, and the Wolf engendered of the Hart?  
A. To be providing, of long life, nimble, fearful, a counterfeiter, crafty, sleepy, honourable, and spotted.  
Q. What signifieth the colours of white, green, yellow, golden, pale, Orange colour, blue, pale, and cornation colour?  
A. Truth, hope, gladness, diminut on of amity, inconstancy, heat, and revengement, friendship, treason, and sorrow.  
Q. The changeable colour, the violet, the Sky colour, and the Tawny?  
A. Inconstancy, government, high state and low.  
Q. The mount of Venus being elevated or declined, what signifieth the same?  
A. Love or hatred.  
Q. The Mount of Saturn, another token of Palmistry, what signifieth the same?  
A. Riches or poverty.  
Q. How ought every age of man to be governed?  
A. Sucking babes with milk, the Infant with rods, the child with shame, the young man with good discipline, the man with arms, the old man with good counsel, and the latter age is deceit and twice childishness.  
Q. What be the titles of the Sun?  
A. The Sun is called the Father of the day, the governor of nature, the life of the body, the eye of the world, the heart of nature, the King of the Stars, and the visible Son of God.  
Q. Which be the wings of Time?  
A. The time past, the time present, and the time to come.  
Q. What be the teeth whereby Time doth consume all things?  
A. The day, the night, life and death.  
Q. What is the cause that in our time men be not so excellent as they have been in times past?  
A. It is Nature which daily groweth worse and worse, or else it is because virtue is not so much commended or esteemed at this present, as in times past it hath been. Or else it may be said, that it is the custom of each age to make complaint of the present state.  
FINIS.    

Imprimatur.  
T. WYKES. March. 14. 1639.