without waiting for confirmation of the Emperour Lowes son to Charls the great wherefore he sent his Ambassadours to excuse it and say that he was constrained by the people not to stay for his confirmation the Emperor Lewes accepted this excuse and nevertheless sent them word that he would that the ancient customes should be retained and kept A long time after during which the malice of men increased there were divers scandals and disorders found in the Elections which to remedie Pope Nicholas the second of that name in the year One thousand seventy nine being in publick Councel made a Decree which begins In nomini Domini in the three and twentieth distinction by which he gives the authority of choise onely to Bishops Priests and Cardinals following which Ordinance even to this day is made a worthy and Canonical Election without seeking or waiting for the Imperial confirmation for this Priviledge proceeds not so much from reason as from the grace and permission of the Church and Pope to which all Emperours and Kings submit and humble themselves as their Superiour and Head over all Vicar and Lievtenant of Christ the toleration and permission whereof ceasing the use likewise ceaseth to Kings and Emperours CHAP. XI Of Men that are bred in the Sea and some other things of note IT is one marvelous thing and that which draws men into a deep contemplation of the works of God the great diversity of Fishes in the Sea and likewise of the Beasts of the Earth Plinie Albertus Magnus Aristotle and divers other Philosophers treat much of them I know very well that a reasonable man is found no where but upon the earth and men inhabit not in the water Nevertheless I have read there are fishes in the sea that have the shape of a man amongst which there are male and female and the female hath the very form of a woman and are called Nereides and the male Tritons whereof I will not recite many things in reckoning up a great number of men of light and small authority which I have heard report to this purpose things strange and variable Yet nevertheless I will say that which hath been written by men of authority grave and worthy of credit Amongst the which Plenie saith That in the time of the Emperour Tiberius the inhabitants of Lisbon a Town in Portugal then famous and is yet sent Ambassadors to the Emperour to certifie him that they had seen one of these Tritons retire and hide himself sometimes in a Cave near the Sea and that there he made Musick with the shell of a fish and sayes yet further that Octavius Augustus was certified that they had seen upon the coast of France divers Nereides or Mer-maids but indeed they were dead upon the sea-shote And so hath Nero that amongst many fishes that the sea had cast up upon the sands there were found Nereides and other sorts of sea-beasts of the likeness of many beasts that are upon the earth Elian writes as much and besides what the Ancients write of these things and mony other such like modern writers declare also marvelous things and amongst others Theodore Gaze a man very learned in divers Sciences and lived in our times of whom some have writ and in especial Alexander of Alexandria who sayes that Theodore Gaze being in Greece upon the sea-coast he saw after a great tempest the sea had cast up upon the sands a great number of fishes amongst which was one Nereide or fish with a perfect humane face and a very fair woman even to the girdle and the rest downwards was the shape of a fish ending in the tail sharp like an Eel just like that which we see painted which we call a Mer-maid and that this Syren was upon the sands shewing by her gesture that she was in great pain and sorrow Alexander says further that this Theodore Gaze caught it and as well as he could put it into the water where it was no sooner entred but it began to swim neatly slinking it self out of sight on a sudden and was never after seen Georgius Trapozensus a man of no less learning and authority affirms likewise passing by the sea-shore to have seen a fish raise it self above water and all that was seen from the middle upwards was the shape of a very beautifull woman whereat he stood no lesse affrighted then amazed with wonder and so hid himself to discover the shape till she perceived that she was espied by means whereof she put her self into the water and was never after seen All this is wonderfull and yet who would not believe such men being seconded with what I shall yet say Alexander of Alexandria saies that he was advertized for a certain truth that in Epire there is a fountain near the Sea to which children went often to fetch water and that near to that place came out a Triton and hid himself in a Cave and there kept himself close till he saw a young maid alone whom he would take away and carry with him into the sea which he had done oftentimes whereof the inhabitants being advertised set ambushes for him so that he was taken and brought before the Justice of the place where he was found in all his members agreeable to a man wherefore they assayed to keep him and gave him meat to eat but he would not touch a bit of any thing that was offered him and so he died as well of famine as that he was too many daies in an Element that was strange to him and altogether contrary to his own proper nature This History is also recounted by Peter Gellie a Modern Authour in his book that he hath written of beasts and saies that while he lived at Marsellus heard an old Fisher-man report that his father had told him for truth that he had seen a Tryton or Mer-man such a one as we have spoken of which was presented to King Renus A thing therefore so approved and by so many Authors and that all the world holds for a certain ought not to be reputed a lie but held for a truth CHAP. XII Of the division of the ages of the World and the notable things that hapned in them And also of the beginning of Kingdomes ALthough every one takes pleasure to speak of the ages of the world and of things that have hapned in the one and what hath been seen in the other yet there are many that know not how this division is made nor how many years is given to every of them The Age of the life of the world even unto this day is divided by the greatest part of Authors in six parts or Ages Though some would perswade us there are seven which is the division which the Hebrews make But as for me I will follow the opinion of Eusebius and the common opinion of all the Historians that name but six Afterwards upon the division of these ages there is yet so great confusion and difference amongst
because the water that we drink is not simple in its proper nature but is mingled with earth and air but by the fire the windinesse is exhaled into vapour the earthy parts by the nature of the fire which doth refine and separate the divers natures descends to the bottome and there rests By this means water that is boiled becomes lesse windie than raw water because the windy quality that it had at the first is evaporated it is also more subtile and light being purified from the earthy parts and so much more easie to be kept and preserved so that it cool again and competently kept without much altering And by this we may know that Well-water is not so good as others because it participates more of the earth and is not purified by the heat of the Sun and therefore is more easie to corrupt yet the more water is drawn out of a Well the lesse hurtfull it is because the continuall moving hinders the accustomed corruption that fastens to waters inclosed and have no course and then nature sends new and fresh water according to the measure that hath been drawn out For this reason the waters of Lakes and standing Pools is the worst of all because for want of running they corrupt and breed evill things and many times infect the air which breeds diseases to those that live near them We must again consider that those waters which have their course towards the South are not so good as those which run towards the North because in the South parts the air is more mingled with vapours and moisture which spoils the water and endamages it And in the North parts the air is more subtile and lesse moist whereby it swels not nor is made so heavy For this cause the water that is most clear most light most subtile and most purified is the best because as we have said before it is less mingled with other elements and again being set over the fire it heats sooner then other water So it is a singular triall between two sorts of water to see which will be first hot in the same quantity by the same fire and the same space of time And also to see which will be the foonest cold for those are two arguments of the penetrable and subtile substance and forasmuch as the mingling of the earth among the water argues the weight of it it is good to choose the lightest which may be done by this experiment Take two pieces of linnen cloath both of the same weight and put one piece in one of the waters and the other in the other water and let them so remain till they be throughly wet then take them out and spread them in the air where the Sun comes not and when they are dry weigh them again and that piece that weighs most shews that water to be the heaviest Others weigh them in two neat glasse viols both of a weight Aristotle and Plinie say that the greatest cause that diversifies the quality of waters is from the substance of the earth from Stones Trees Minerall and Mettals by which Fountains and Rivers passe and this makes the one hot the other cold one sweet the other brackish Wherefore it is a certain rule that that water which hath neither smach nor smell is known to be the best All those that have writ of water maintain that that which pasteth through the Mines of gold is the best And that those Rivers are the most excellent in the world whose fine sands engender and preserve gold And now that we have spoken of Fountain and River it is fit we should speak something of rain water which is praised by some and censured by others Vitruvis Collumellus and some other Physitians give great praise of rain water when it falis clear and neat because say they it is light and not blended for so much as it proceeds of vapour which by its subtilty is mounted into the Region of the air and it is to be believed that the weighty and earthy part remains upon the earth And although some say that water that falls from the clouds corrupts presently as we see in standing pools which ingenders much impurity yet we must not say it is the fault of the water but that it is receaved in some place where either mud or some other pollution is and again by the means of that filth it carrieth along with it as it fals upon the ground when it rains aboundantly Wherefore the cause of its suddain corruption proceeds from that it is subtile and delicate and by the heat of the Sun and moisture of the water with the mixture of much filthinesse Yet if this water so subtile purged and clear were received falling from the tops of houses that were clean or at least when it falls from the clouds through the air before it touch any thing and if it were so received in clean vessels it would be better than others and would keep longer time There are some of the contrary opinion as Plinie who saith it is so unwholsome that one ought not to drink it because the vapours from whence it issues proceeds from many causes and places whence it receives much different qualities as well bad as good And shewing yet further reasons he answers those which we have before alledged and saith that the triall is not sufficient to say therefore it is good because it is lighter for being drawn out of the region of the air for such an evaporation is drawn on high by a secret violence of the Sun and by the same reason that is also vapour whereof the stonie hardnesse of hail is formed in the air which water is pernitious and likewise that of snow he saith further that besides this defect this rain water is made unwholsome by the vapour and heat of the earth than when it Rains And for an argument of its impurity we cannot but see how soon it will corrupt whereof is made a true experience at Sea where rain-rain-water cannot be preserved For this cause we find fault with Wells and Cisterns Upon all these opinions every one may give his own as he thinks good as for me I approve lesse of rain-water then other although it be more necessary and that Plinie who finds fault with it saith That Fishes grow fat in Pools Lakes and Rivers and that when it rains they grow better and that they have need of rain-water Theophrastas saith that Garden hearbs and all others water them never so much they grow not so well as with rain-water CHAP. XXI Of divers Lakes and Fountains whose waters have great proprieties IN this Chapter the first that we will speak of shall be the Lake of Judea called Asfaltide which since hath been named Mare Mcriunm The Dead-sea Of this water is reported wonderfull things by Plinie â—oâ—umel and Diodoras First They say there is not any fish breeds in it nor any other living thing and that no living thing sinks into it So that
Torch it puts it out and if you put it in unlighted it will light it and alwaies at midday it is dry then when the day darkneth it begins to encrease again that at midnight it will be so full that it runs over In Persia they say there is a Fountain which makes their teeth fall out that drinks of it In Arcadia there are certain Fountains which run from some hils which water is so cold that there is no vessel neither gold nor silver nor any other mettal could hold it for as far as they fill it it breaks in pieces nor can be held in any other vessel but such as are made of the hoof of a Mule We will scarce believe that amongst Rivers although very great there are some that run into the earth and then rise again a good way off if we would have examples even Vadian in Spain Tigris doth so likewise in Armenia and Licus in Asia There are also Fountains of sweet water which entring into the Sea keep above the salt water Of which number there is one in Sicilie and an Isle named Enarie upon the coast of Naples We know wel that in Egypt it rains not but that naturally the River Nilus overflows and waters all the ground leaving it moist and fit to bring forth fruit There are two Rivers in Beocia In the one of which all sheep that are dipt it makes their fleeces black the other makes them white In Arabia there is another Fountain that makes all beasts that drink of it vermilion red of all which waters that have these properties Aristotle speaks copiously The River Lyncestis hath this quality that it makes any that drinks of it drunk as if it were wine In the Island Cea according to Pliny there is a fountain which he that drinks of becomes sottish There is a Lake in Thrace which if any one drink of or if they but bathe in it they die incontinent There is also a River in Pontus which brings forth a kind of Stones that burn and when there is the least wind they light and the more they are in the water the more they burn They also write of divers waters which heal diseases whereof there is one in Italy called Zize which heals sore eys Another in Achaia which if a woman great with child drink of she shall have a good delivery Divers others also that heal other infirmities As the Stone the Leprosie and the Tertian Ague and the Quartan Ague whereof Therphrastus Plinie and Vitruvius speaks There is another River in Mesapotomia that sends forth a sweet odour Baptista Fulgosa saith in his collections That in our time there was a Fountain in England in which if you cast in a piece of wood in the space of a year it would become Stone Himself testifies that which Albertus Magnus speaks of which is That there is a Fountain in high-Germany and Albertus saith that with his own hands he put a piece of wood into that water which became perfect stone and that part that touched not the water remained wood as before The same Fulgosa reports another property of a Fountain which is very strange for if a man walk about it viewing of it and looking into it without speaking any word he shall find it clear and quiet but if he speak never so little when he is near or going away from it the water will be roubled and begin to bubble he himself witnesseth to have seen iâ— and to have tried the experience himself for looking into the Fountain intentivery without speaking he saw it fair and clear But when he spake the water was troubled and moved with such force as though one had been stirring in it with something In France there is one as he writes that is extream cold yet many times there is flames of fire seen to come out of it Plinie saith that divers make a conscience to join faith to these things But they may be well perswaded that the great effects of nature shew themselves more evidently in that element of water then in any other Though the wonders are so many yet ought we not to think any one of them impossible and especially those that are cerufied by such Authors as I have alledged here Again we are sufficiently certified by the testimony of those that have seen in our time in an Island in the Canaries called For in a place well inhabited with people which serve there selves with no other water but what they draw out of a Trough or Cistern into which distils and drains abundantly the juyce of a Tree which is in the middle of this Island at the foot of which Tree nor any place near it there is neither Fountain nor Prock and neverthelesse this Tree is alwaies so moist that from its leaves branches and boughs the water drops necessantly and runs into this trough or cistern in so great abundance that night and day they receive enough to serve for their necessiâ—ies throughout the Island which we should hardly believe if it were but onely put to writing Therefore none ought to think strange that which we have before recited for this element of water is so powerfull and so necessary that its forces and qualities are neverstrange As for the Sea it is said it is more hot in winter than in Summer and more salt in Autumn than at any other time And it is a thing of great wonder that casting oil into the Sea appeaseth the rage and fury thereof Again we know for certain that it never snows in the places near about the Sea that are far from firm land Of all these things many give divers reasons the greatest part of which is attributed to the propriety and quality of the earth and Mines whence Fountains spring and Rivers runs through That it is true it is proved by that which we see daily that Vines and other fruits of the earth are better in one place than in another because in one place they are sweet and in another sharp and sower the one good and profitable the other damageable and hurtfull The air it self is corrupted and becomes pestilential by passing through a naughty Country What marvel is it then if water which washes and penetrates the earth stones mettals hearbs roots and trees take their good or evil qualities be they as strange as may be especially being assisted by the force of the Planets and the Stars CHAP. XXII Of many things which happened at the Birth and Death of our Saviour recited by many Historians besides that which is recorded by the Evangelists ALthough the things certified by the Evangelists to be manifested by great wonder at the Birth and Death of our Saviour are most certain and worthy of all belief yet me thinks it convenient to make some mention of other wonderfull things that were seen by other persons that have writ them Paul Horatius and Eutropius Secretaries to Octavian and likewise Eusebius say That at the time that Jesus Christ
bones at the least of forty persons And these things were seen in the year 1460. Some that saw it would not believe but that it had there been covered with earth over â—ince the universal Deluge if before that time there were ships and that men could fail which may well be for a smuch as before the Floud all Arts almost were found out Others were of opinion that this might be some ship which had been cast away in the Sea and that through the inward concavity or hollownesse of the earth the water forced it even thither whither since by the alteration of time the earth became dry and so there it remained fixt But let it be which way it will the chance was wonderful The same Author recites again that a Stone being cut in the middle there was found in it a living worm which was unpossible to have any nourishmen tbut from the stone Pope Martin the fifth was presented with an other Stone that had a Serpent enclosed in the middest of it which seemed as if nature had created it therein and without any other nourishment it took its substance from the virtue and propriety of the Stone CHAP. XVI That the Imagination is one of the principal interiour powers proved by true examples and notable Histories AS the outward Sences are five in number as every one knows that is to say Hearing Seeing and the rest So there are five interiour sences or powers in man and yet some reduce them into four but the first is the common opinion namely the common sence The Imagination whereof we will onely speak now The Judgement The Fantasie and the Memory Of the Office and virtue of which sences we do not intend now to treat of but we will speak of the sence of Imagination the property and office whereof is to retein and keep those Images and Figures that the common sence receives first from the exteriour sence and then sends it to the Judgement from whence afterwards it comes to the Fancy and there locked up and coffered in the memory And we may he Imagination alter and move with the representation of things although it have them not present which the common sence cannot have unlesse they be present In which is shewed the greatness and marvellous force of the Imagination We see a man a sleep and his sences all at rest and yet his Imagination ceaseth not to work and to present things to him as if they were present and the man awak The Imagination is able to move the passions and affections of the soul and can diversly provoke the body to change the accidents Turn the spirits the uppermost lowermost and turn the inside outwards and likewise produce divers qualities to the members Imagination can make a man sick or well And so we see that it hath other effects also When the Imagination conceives something of pleasure Joy casts the spirits out And so of Fear that draws them inward Joy inlargeth the heart Sorrow pens it up The Imagination of fear begets cold and makes the heart to quake puts heat to flight and makes the tongue and words to tremble The pitty that is caused and put forward by the Imagination to see an other suffer makes many times him that seeth to change more than him that suffers as we know many times some standers by will swoon to see another let-bloud and alter more at the dressing of a wound or the like thau the Patient A strong Imagination hath power to change things as when we hear or see one eat any thing that is sharp or sower we feel a kind of sowernesse in our mouth and seeing one cat sweet or savoury things we seem to tast a kind of sweetnesse in our mouth and so of bitter things If we would have examples of strange Imaginations we may have many St. Augustine saith he knew a man that as often as he list would sweat aboundantly stirring by his imagination the expulsive virtue He makes mention of an other which at the hearing of a song or any mournful tune or if a man should cry or weep he would begin to imagine and then faint and fall away in such sort that he would be without any manner of sence that even if you should burn him he would not feel you and yet if one had sung any pleasant tune he would come to himself again Plinie reports almost the like thing of one called Hermotim who when he fel into Imagination he changed in such sort that his spirits were gone out of his body and then comming again to himself he would tel what he had seen Guillaum de Paris saith he knew a man that onely with seeing a Purgation and never tasted it apprehending it by a strong Imagination had as many stools as he that took it It is so with them which dream for suppose it is the Imagination that causeth it yet if in the dream they are burned they will feel pain although there be no fire to burn Strong Imagination can with such force move the kinds of things that she imprints in them the Figure of things imagined and then setteth them to work in the bloud and this is of such force that it even extends it self to the members of a third person as we see in women with child which by means of a strong imagination that she hath of the thing she desires to eat which is called longing many times the print or figure of the thing is found upon the child And sometimes she dies So often times it happens with him that is bitten with a mad dog by the Imagination that he hath of the dog there will be seen in his urine the shape of a dog To this purpose it is written of one King Cypus who having with great attention behold a combat betwixt two buls one day fell a sleep having the imagination of this combat in his mind and when he â—â—kened he found two little horns like buls horns growing upon his head if this bet true it must needs proceed from hence that the vegitative virtue being helped and forced by the imagination it carried the proper humors of engendring horns into the head and so brought them forth As we have said before the imaginative virtue hath such power and force ouer the bodies of the third person that Damascene recites That in the confines of Pisce in a place called S. Peters a woman was brought to bed of a savage she-child having the skin in the form and likenesse of that of a Camel which happened by reason that at the conception of that child she was contemplating upon the image of S. Iohn Baptist that she had in her chamber So that as we have said of children the Imagination hath such power that it can make the children resemble those persons that the parents do imagine and think of Avicen also is of opinion that the imagination may be so strong that it may make a man suddenly be deprived of
least which portion proceeds out of the mony given by those that took the fairest at a high price and by this means the foul one are as wel married as the fair ones without giving any mony Marcâ—s Amonius Sâ—belicus saith that this was the custom amongst the ancient Venetians but you must alwaies understand that those which were indifferent beautiful or fair gave no portion nor those that took them not The ancient French to the end their daughters might not complain of marrying against their mind had a custome the day that they would marry their daughter to invite a number of young men but all of such quality as might seem fitting for her estate at which feast they suffered their daughter to choose a husband amongst those that were invited and to shew a sign who she most liked she presents him water to wash his hands In a Town in Affrica called Leptine there was a custome that the first day that the wife entred into the house of her husband she sends to borrow an earthen pot of her mother in law who makes answer that she will not lend it her which is done that she accustome her self from the first day to endure and bear with her mother in law and with that churlish answer learn to endure when she gives a true one The Arabes of Arabia the happy had anciently a custom that the married wife was common to all the kindred of the husband And as Strabo saith when any of them went to her he left at the entry of the door a little wand that if any other should come he might know the place was taken up and that he must not enter for they had that respect one to another and he was punished with death which entred in to a woman if he were not of kindred Now it happened that a very fair and beautiful woman was for that cause often visited by the kindred of her husband by means of which importunity and frequent visitation she set at her door a little wand to the end that whosoever should come should think that there were another before him and by this deceipt for many daies no man entred till one day all the kindred and the husband were together in one place one of them resolved to leave the rest visite her and finding the wand at the door knowing that he had left all the rest of the kindred together thought that some adulterer had been with her wherefore he went presently to advertise the rest especially the husband who being come thither found her all alone and confessed the cause why she had done so which when they considered and found that her intention was grounded upon virtue to the end to shun the dishonest conversation of so great a number of kindred of her husbands and also to live in greater temperance and chastity which was contrary to the brutish use and custome of the Country and having in their opinion just reason for what she did she was rather praised and commended then blamed CHAP. XX. How necessary water is to the life of man Of the excellency of that element How to know that which is good IT seems there is nothing more necessary for the life of man than water because if at any time bread be wanting a man may be nourished by Flesh and other Viands and if fire fail there are so many things found good to eat raw that he may be sustained for a time without fire but without water neither man nor beast can live there is neither hearb nor any other kind of Plant that can bring forth seed or fruit without it all things have need of water and of moisture This is so true that Thales and Hâ—siod have thought that water was the beginning of all things and the ancientest of all elements and again the most powerfull for as Plinio saith and likewise Isiodorus water ruines and dissolves Mountains reigns over the earth extinguisheth fire and converting it self into vapours surpasseth the Region of the air whence afterwards it descends to engender and bring forth all things upon the earth So God esteemed of water that having concluded to regenerate man again By Baptism that he would it should be by the means of that element And that when he divided the waters at the beginning of the world he had them in such esteem as the text saith that he set them apart and placed the waters above the firmament without comprehending that which compasseth the earth The greatest punishment which the Romans give to those that were condemned was that they prohibited them water and fire putting water before fire for its dignity Seeing then that water is so necessary for mans life we ought with diligence and care to find out that which is the best For which purpose I will note some properties of water alledged by Aristotle Plinie and Diâ—scorides and others speaking of the election of waters The first instruction is That if a man travell into strange Countries and would know if the waters there are good for his use either there or to transport them some where else according to his occasion let him observe and consider the neighbouring Rivers or Fountains and of what life and disposition the people inhabiting thereabouts are if they be healthful strong wel coloured in their faces without sore eyes or legs such bear witnesse of the goodnesse of their water if contrary then it is nought But if the water be new found out so that this experience is wanting there are other proofs You must take a clean brasse Bason very well polished and cast into it certain drops of the water whereof you would make the experience and after the water is dried if the Bason have no spots where the drops were it is a sign that the water is good It is also a good proof to boil the water in the same Bason and then let it cool and settle and after it is poured out softly if there remain no gravel nor slime in the bottome it is a sign the water is good And of two sorts of water that which is least gravelly or slimy is the best If in this vessell or any other you boil pease beans or any other pulse that makes pottage that is the best water that boils them soonest You must also consider when you would make a certain experiment of waters from what place they take their head or original whether it be sandy neat and clear or muddy thick foul or whether there grow any rushes or any other unwholsome or naughty hearbs But for more safety and sure remedy if you wil drink of an unknown water or which is not reputed good let it be boiled a little over a gentle fire and let it cool again Plinie saith that the Emperour Nero boiled his water so and cooled it again in snow and magnified himself that he had found out such an invention The reason why boiled water is more wholesome than others is
Affrica he did see the bones of a humane body which had the Jaws as great and as heavy as of an hundred men of our age And neverthelesse although our life be so short yet ought we not to complain because applying it in evil and to the contempt and neglect of God the Lord is mercifull unto us in shortening it for we shal cease to be wicked any more and yet if we will serve him we have time enough to do so for as much as the goodnesse of God is so great that he takes for payment the good desires and the will CHAP. II. That the opinion of those which think the years in times past to have been shorter then these in our times is false Which was the first Town in the World And that the Ancients had more children than are named in the holy Scripture BEcause it hath seemed to some that the age of nine hundred years of men in former times was impossible though they could not comprehend nor admit of the naturall reasons thereof which are alledged in the former Chapter And not daring to deny such number of years so clearly manifested by holy writ they say that the years in those times were shorter than the years now in our days So that the long life which they enjoyed in those days beyond us now was not so great as is cried up Some amongst them would make us believe that one of our years now equals ten of theirs in times past Many of them say that every Moon makes a year and have called them Lunary years Some others of our opinion That three of our moneths makes one of their years And by this means four of their years equalled but one of ours Because in this sort the Caldeans and the Arcadians divided their years as Lactantius recites in his second book of Divine Institutions And Marcus Varro a learned Roman in many things except in this was of opinion that the Lunary years took their number from the conjunction of one Moon to the other which consists of 29 days and odde hours In like manner Plinie holds for a fable the long life of the Ancients or first of men and says that those of Arcadia counted their years as we have before recited of three of our moneths There is even yet amongst us Christians Eliconiense 1 Book of Antiquities a book of the Age of the World whereof Elicontensis is Authour where it seems that he is of this opinion Nevertheless it is most clear That the years that were quoted in the holy Scripture were such as these that we have now in these times Which Iosephus maintains and proves and so Lactantius Firmian but much better and more distinctly St. Augustine whose Reasons and Authority will confute all the false opinions which have smelt or savoured of the contrary As for the first which is That every Moon made then a year to take it from one Conjunction to another it is a manifest error because we know very well that such a space of time contains not full thirtie days so that in that case an hundred years now would amount to more than twelve hundred years then from whence would grow against the opinion of all the World that men should live longer now than they did then forasmuch as there was not then found a man which lived twelve hundred years which ariseth not to one of our Ages And nevertheless we may find some that have lived an hundred and an hundred and twelve years which would be more than thirteen hundred years to reckon the years by the Moons Is it not also a folly in them which affirm that ten of those years in times past countervailed but one of ours at present for if their affirmation were true men in those days would have had strength to beget children at seven eight and ten years which is against all natural Philosophie That it is so Gen. 5 we read in Genesis That Seth the son of Adam begat Enos at the age of an hundred and five years If therefore ten years then had made but one of our years now it must needs follow that men in those former ages begat children at ten years and an half old of these present times Cain also begetting children at seventy years would by that reckoning have been a Father at seven years of our age And nevertheless we should find much lesse if one of our years now made twelve then as some of them affirm Their false opinions shall be made yet more clear by this ensuing deduction If their year were but the tenth or twelth part of ours now it would follow that the year had not twelve moneths or the moneth but three days Gen. 7 which were an abuse because the same text of Scripture saith that the general Deluge began the seventeenth day of the second moneth by which we evidently know that the moneths then were like to ours As for that other opinion of those that say The years of old times made the fourth part of a year of our times now and that the year consisted of three moneths the same Scripture likewise declares that to be false forasmuch as in the same place it saith That the Ark of Noah floated upon the waters and that the seven and twentieth day of the seventh moneth it rested because the waters were abated and it rested it self upon the mountains of Ararat A little after he saith that the waters decreased daily even till the tenth moneth and that the first day of the moneth the tops of the mountains began to appear By this it appears their opinion is errour that say the year consisted but of three moneths seeing it names the seventh and the tenth We may see then that the ancient years had twelve moneths in that it names the tenth moneth and doth not say the last And as ill may one say the moneth to have but three days for the text carries it expresly the seven and twentieth day of the moneth Yet lesse may one say the day to have but two or three hours because the same text saith that it rained and the windows of Heaven were opened by the space of fourty days and fourty nights so that it is clear that the daies were natural of four and twentie hours and the moneths and the years as long as now or little lesse I say it because they kept reckoning of the course of the Heavens as we do so that the same order hath been alwaies kept among the Learned as well Hebrews as Egyptians amongst whom Moses was brought up a Historiographer and Authour of those holy Books in which are writ the Chronicles of those long lives And now if we would yield to the opinion of many which hold that the Hebrews reckoned the moneths by the Moons and that the year was twelve Lunarie moneths and that every moneth contained twentie nine days and fourteen hours a few more or a few less and that the year was shorter by twelve dayes
the fourth who was of the order of St. Francis will fit well to this purpose Being come to be Pope one of his Religious Brothers very ancient went to visit him in his Cordelier habit To whom the Pope shewed his rich Jewels and Rings saying Brother I cannot now say as St. Peter said Gold nor Silver have I none It is true answered the Frier plainly No more can you say as he sayed to the impotent and sick of the Palsie Rise and walk giving to understand thereby That the Popes were already more studious to become rich than to become Saints And the Pope which knew his brother speak reason took it patiently There hapned almost the same to an Arch-Bishop of Colline by a Country labouring man For one day as this poor man was at work in the field the Arch-Bishop passed by somewhat near him having a Train of Guard armed in the German manner And the Clown at the passing by of the Arch-Bishop fel into a great laughter which the Bishop perceiving asked what moved him to laughter The Country man answered I laugh at St Peter Prince of Prelates which lived and died in great poverty to leave his successours rich The Arch-Bishop who found himself touched to justifie himself answered My friend I go so well attended because I am a Duke as well as a Bishop which the poor labourer hearing he fell a laughing much more than before And asking him again why he laughed He answered very boldly I would my Lord you would tell me if this Duke you speak of should be in Hell where do you think then would be the Atch-Bishop inferring thereby that two professions could not be in one man for offending in one he could not be justified in the other To which answer the Arch-Bishop ducking down his head made no reply but without any injury or displeasure shewed to the labourer went his way ashamed To speak of Heathens Artaxerxes King of Persia knew that a Captain named Alcides whom he had brought up from his youth murmured sore against him for which he gave him no other chastisement but sent for him and told him that he might speak what he would of his King because the King could as well speak and do what he would with him Philip the father of Alexander having understood that Nicanor spake evill of him in publick was counselled by some to send for him and punish him tâ—o which he answered that Nicanor was not the worst man in his Kingdome and he would know if he wanted not something because he held himself tied to relieve him when being advertized that Nicanor was in great poverty instead of punnishing him for the fault he had committed sent him a rich present at which he that had accused him said unto the King that Nicanor went about the streets speaking graciously of him to whom the King answered Now I see Simicus for so the accuser was named that it is in my power to make men speak well or ill of me This Philip was again counselled to banish out of his Kingdome an ill-tongued fellow and one that scandalized him very much To which he answered that he would not have any such thing done because he that would villifie him in his own Country he would not have him go to do the like in a strange Country giving to understand that what he gained by clemency and noblenesse proceeded from wisedome and good Counsel This Prince was in these things and divers others very excellent He would say he was bound to give thanks to the Governours and Princes of Athens because by reason that they spake continually evill of him and of his actions to make them liars he would every day grow better and better in the amendment and correcting of his Government He would never punish them that spake evill of him but rather take away the occasion Which rules being well observed by us would yeeld us great profit two waies The one to amend our lives The other that we should not have so many Detractors It is truly a great virtue not to be much troubled at any evill that we know is spoken against us in our absence And it is a greater temperance not to be moved or grow sour at an injury that is offered to us in our presence CHAP. XV. Of divers wonderfull things ALthough the works of nature are wonderful and an argument of the infinit power of the Creator of all things yet these that are ordinary and well understood by learned and knowing men cause not such wonder as is the birth and growth of Man Beasts and Plants and the production of their fruits and all other like ordinary things There are again others that are not so common which neverthelesse do not so much astonish us with admiration of their nature although we wonder to see things which seem to repugn the common order and essence of themselves as some are which are recited by the authority of great and learned men Pontanus a knowing man and very famous for learning saith That he and others have seen in a high Mountain by the Sea near Naples a great piece of a stone or flint which fell from thence by chance to the which stone grew a great tree so fast joined that it seemed nature brought it forth and caused it to grow so together with the Stone even as if it had been but one body though it were perfect wood which seems proceeded no other waies than the earth or the water mingled with the tree which afterwards came to be converted into stone and closed it in on all sides and thus because it was perhaps in a place little frequented by any body was wonderfull and seemed hard to comprehend An other thing is recited by Alexander of Alexandria as much wonderful which hapned in Naples where he dwelt which is That an Artificer being at work upon a Marble stone for a certain building and sawing it in the middle there was found in it a Diamond of great value ready polished and trimmed by mans hand The same Alexander recites that working upon an other marble stone and desiring to saw it in the middle they found it very hard so that they were forced to break it with a Pick-ax which the Masons use and there they found in the middest of it a great quantity of oyl closed up as though it had been in a bottle or some other vessel and that this oil was of a clear fair and very good savour Baptista Fulgosa in his first book of Collections saith That there hath been seen and certifies that in a Mountain a great way off from any Sea there was found a hundred fathams deep in the earth a ship over-whelmed and consumed in the earth but not so consumed but that one might perceive the shape of a ship where was also found Anchors of Iron and the Mast and the Sail-yard though broken and consumed And that which was most wonderfull is that there was found the
the use of his limbs and cast him to the ground tormenting him as if he were mad And he saith more that the Enchantment which it brings by the eys pierceth or striketh through one person to another by the imagination of him that causeth the charm So S. Thomas speaking after Avicon asks which soonest kills a body the melancholy imagination or the delectable imagination by the violence of the one or the other Joy expels and forceth out the spirits and leaves a man without life the other binds them in so strong that thereby grows a violent suffocation We saw in Sivile James Osorius who was taken by the Catholick King by the strong imagination of the fear which he conceived became old and white haired onely in one night being the day before strong and young Again we see that imagination many times makes men become fools and at such times so ill and crazie that its effects and power is wonderfull CHAP. XVII What Countrey-man Pilate was How he died And of the Lake called the Lake of Pilate and of its property And also of the Den of Dalmatia PIlate the most wicked and unjust Judge that ever was or ever shall be was according to common opinion born at Lyons in France yet some of that Nation will not have any such thing but say this name Pontius comes from a house in Italie and of Pontius Ireneas Captian of the Samnites which vanquished the Romans Be it how it will this Pilate either for respect to his person or to his parentage came to be of great note in Rome and being known to Tiberius successour to Octavius according to Josephus and Eusebius was sent by him in the twelfth year of his Empire to govern Jerusalem and stiled him with the dignity of Proctor of the Empire So then Pilate governed the holy City and all the Province of Judea which is called Palestina And he held this Officeren years in the seventh of which and the eighteenth of the Emperor Tiberius according to Eusebius and Beda he gave sentence of death upon the Saviour and Redeemer of all mankind our Lord Jesus Christ God and Man at which time came to passe those things which are written by the holy Evangelists of his Death and Passion whose Resurrection was so publick in Jerusalem although they sought by all means to hide it that Pilate thought although he were wicked that such Resurrection and Miracles were not of humane power but of God For this cause as Eusebius and Tertullian recites he advertised the Emperour Tyberius for it was the custome of Consuls and Pro-consuls to advertise the Emperour or the Senate what things happened in their Provinces This news marvellously amazed the Emperour which made him refer it to the Senate to sit ill Councel to know if it mighâ— seem good that this Prophet should be worshipped for a God which he did because they could not without the authority of the Senate worship any new God in Rome without the slighting of their other Gods But as the divinity of Christ hath no need to confirm it self by the approbation of men onely God suffered that the Senators would do nothing in it On the contrary as these Authours say they were displeased that Pilate had not writ to them as well as to Tyberius yet for all this Tyberius forbad the further persecution of Christians After these things Pilate coming to live in Rome and confirmed by the Devil for his loyal servant did never after do any thing in his Office but unjust and unlawfull acts Whereof being accused before Cajus Caligula Successour to Tyberius And also to have profaned the Temple by putting in Statues and Images and to have robbed the common Treasury and other grievous crimes was banished to the town of Lions some say to Vienna in Dauphenie and because this place was assigned for his banishment some say that this was the place of his birth he was so handled that he killed himself with his own hands which was by divine permission that he might die by the hand of the most wickeddest man in the world Eusebius saith that he killed himself eight years after the death of our Saviour of which this accused Pilate made no profit to himself forasmuch as he died in despair For the goodnesse of God is so great that although he had condemned his son to death yet if he had repented him of his sin him whom he had condemned to die would have given him eternall life And now we speak of Pilate I remember of a Lake so called this Lake is in Suisse near a Town called Lucerna in a Plain environed with very high Mountains from the highest of which as some say he casts himself into the water And the common report is that every year he shews himself there in his Judges habit but whosoever it be that by chance happens to see him either man or woman dies within the year Over and beyond this I will bring upon the stage to witnesse it Ioachin Vadian a learned man who expounded Pomponius Mela he writes also an other notable thing of this Lake very true and wonderfull he saith it hath such a property that if any one cast a stone into it or a piece of wood or any other thing this Lake swels and grows into such a boisterous Tempest that it runs beyond its bounds in great fury in such sort that sometimes it drowns a great part of the Country from whence proceeds great losse and damage as well to trees and Plants as to beasts and neverthelesse if these things are not cast in expresly it swels not at all And this Ioachin saith further that there are Edicts that forbids upon pain of life for any one to cast any thing into this Lake and that divers that have transgressed this edict have been executed whether this proceeds of a naturall cause or by a miracle I know not howsoever some waters have great and wonderfull properties part whereof there may be reasons given for and for others none Plinie recites a thing like to this and saith that in Dalmacia there is a very deep Pit or Den into which if one cast a stone or any other heavy thing there arises such a boistrous and furions air out of it that it breeds a dangerous tempest to the neighbours thereabout It may very well be but I am not certain of it that Pilates body was cast into it and that Devil by divine permission because of his ignominie executes such effects in that place CHAP. XVIII Of a strange thing that happened to one of the sons of Cresus King of Lydia and to the child of another King amongst which there in a discourse That is to say whether speech be a thing natural to man and whether man onely hath speech HErodotus writes a wonderfull thing that hapned to a son of Cresus King of Lydia and so it is reported by Aulus Gelius This Cresus was a rich King and he which Cyrus destroyed as
if a man be cast in or any other creature they can not swim in it nor move Plinie and Aristotle reports so much to give a reason of this and of its effect they say The water of this Lake is grosse very salt and thick Cornelius Tacitus adds to it this property That for any great wind whatsoever it stirs not nor makes any waves at all The same Authors and also Solon in his Pâ—lihistor saith that at certain times there conglutinates in this Lake a certain kind of thick substance or slime which is a very strong Cyment or glew more strong than any other which is called Bitumen and Asfalta We read also of other Lakes that bring forth the like kind of Cyment As one in Babylon with which Cyment Semeramis caused the stones of the great and renowned Walls of Babylon to be joined Into this Lake of Judea falls the River Jordan whose water is excellent but falling thereinto this excellent water looses its great virtue by the unaptnesse of this Lake It is said that Domitian sent to make experience of this Lake and it was found as is aforesaid Plinie writes of another in Italy named Avernus near the Sea in the Gulf of Bagas And that Lake hath this property that no bird flies over it that drops not dead into the water The Poet Lucretius gives a naturall reason for it saying that for the thicknesse of Trees that are there and because of the great shade there comes forth such a grosse and infected vapour that it stifles the birds And he saith further that this proceeds from the Mines of Sulphire that are there Theophrastus and Plinie reports of another Fountain called Licos in Judea and an other in Ethiopia whose water have a like efficacy and are of the property of oil because being put in Lamps they wil burn Pomponius Mela and Solon writing of Ethiopia say That there is a Lake there whose water is very sweet and clear yet if any one bath himself in it he cometh out as greasie as if he had come out of a bath made of oil The same Vituvius reports and saith further that in Cicilie there is a River and near to Carthage a Fountain that have these properties also Solon Theophrastus and Isioâ—â—rus speaking of two Fountains the one whereof if a woman should drink of it she would become barren And on the contrary if a barren woman should drink of the other it would make her become fruitfull They write also of another in Arcadia which whosoever drinks of dies immediately Aristotle in his naturall questions speaks of one in Thrace that hath the like effect and another in Sarmatie Likewise Heroditus saith in his fourth Muse and Plinie and Solon affirms it That the River Hippenis which is great its water is very sweet and good yet neverthelesse there is a little Fountain which comes into it and the bitternesse of that Fountain is so great that it makes all the rest of the River so bitter that it is not possible to drink a drop of it The same Authors and also Isiodorus writes of two other Fountains which are in Boecia the one of which make one totally loose the memory the other strengthens it and makes those thar drink of it remember what the had forgotten and of one that qualifies the prickings of the Flesh and another that provokes them There is one in Cicily called Aretuse of which besides as one writes it hath an infinit abundance of Fish they write on marvellous things that is that within this Spring there hath been many times found many notable things which have been cast into the River Alfice which is in Achaye a Country in Greece For this cause they all maintain that the water of this rivet goeth through the bowels of the earth to this Fountain under the sea which is between Câ—cilie and Achaye The Authors that treat of it are such great persons and so worthy of credit that it makes me bold to recite them Seneca astirms it Pline and Pomponius Mela Strabo and Servius upon the tenth Eglogue of Virgâ—l Solâ—n and Isiodore reports of a Fountain upon which if he put his hand whom we would have to swear and take an oath if he affirm by it a thing contrary to truth the eies of the perjured drie up and grows blind And Plinio saith the like of a River which burneth the hands of the perjured who had sworn by it by laying his hands upon the water of it Philostratâ—s in his second book of the life of Apollo Tianc saith That there is a River that if he that had washed his hands and feet in it had perjured and sworn false he would have been incontinent turned to a Leaper Dâ—odorus saith as much of an other River And if it seems to any one that these things are hard to be believed he must know that Istoâ—orus was a holy and a learned man and hath written of them and followed in many places the Authors here alledged and speaks of many others As of the Fountain of Iacob in Idumea saying that four times a year it changeth its color And of a Lake that is amongst the Troglodites which three times a day and three times a night changeth its sweet tast into bitter and the bitternesse into sweet again And also of a Brook in Judea which every Sabboth day was dry which is affirmed by Plinie Writing again of another Fountain which is in the Country of the Garamonts the which in the day time is sweet and so cold that it is impossible for any one to drink of it And in the night so hot that whosoever puts his hand into it would be burned and was called the Fountain of the Sun Of this Fountain hath written for truth Arian Diodoras and Quintus Curstus Lucrecia the Poet gives the reason of it It is a wonderfull thing of the Fountain of Elusine which is very clear and still yet if any one sound any instrument very near it it will fall a boiling that the water will leap above the brinks as though it rejoiced at the sound of the Musick This is certified by Aristotle in his book of the wonders of nature by Solon and the old Poet Ennius Vitruvius speaks also of a River named Chimere which water is very sweet neverthelesse parting it self into two streams the one is sweet the other is bitter wherefore it is supposed that it draweth that bitternesse from the earth by which it passes and therefore that seems no wonder Albeit it be not easie to believe the divers qualities of other waters whereof we have spoken before let us not wonder any more when we shall know the reasons The same Authors make mention yet of another River named Silar which turns to stone whatsoever branch or twig is thrown into it In Illirica there is a Fountain of sweet water which burns any thing that is put into it There is another in Epire in which if you put a burning
it would be long to recite them He suffered all indifferently to become Christians for whom he built sumptuous Temples and those which had been formerly dedicated to Idols he dedicated to the service of Christ and his members Since which time although the Church of God hath suffered scandals and persecutions as those of Iulian the Apostata and others yet alwaies and in many places of the world Christ hath been publickly worshipped and from thence forward all histories are full of the acts of the Saints and the greatest part of the subsequent Emperours have been faithfull Catholicks as Theodosius Iustinian and others I could bring many authorities of Ethnick Historiographers that have written of Christ but I would help my self with this small number onely because they are famous and of great authority CHAP. XXV Of the Amity and Enmity which by a secret property are in many things THe ancient Philosopher Heraclitus and divers others since him have been of opinion that all things are occasioned by concord and disconcord and that by peace and enmity which is in all things comes the generation and corruption of them of which Philosophie I will not now treat of as well because the Subject would be difficult for me as that the reader would receive little pleasure Howsoever we will speak of the love and enmity which is between many things that none knoweth truly from whence the cause proceeds which in truth is a thing very wonderfull as that which is between the dog and the cat between oyl and glew between the stag and the adder and such like whereof we will speak that naturally hate one another and yet this enmity proceeds not from the elements for the contrariety and enmity which are between things of which they are composed is most clear as we see that water is an enemy to fire because the fire is hot and dry and the water cold and moist in such sort that these elements are totally contraries The water and the earth are friends in as much as they are both cold but they are contrary in this that the water is moist and the earth dry Betwixt the fire and the earth there is some conformity because of the drinesse of them both and difference by the heat of the fire and the cold of the earth So betwixt the elements there is a contrariety and yet in part of them there is some conformity All things then being composed of the elements it must of necessity follow that amongst them must be these contradictions and conformities which the elements have whereof they are composed Wherefore that thing in which the elemenrary quality most governs takes the name from that quality and that do we call hot or cold moist or drie some in a more high degree than others according as the thing is qualified with one of these first four qualities And so it comes to passe that one thing is contrary to another causing divers effects which contradiction is most manifest and we know it so sure that now we will come to give the reasons But of this other enmity which proceeds not from the elements but from a secret or hidden propriety or superiour influence requires a deep contemplation to search out from whence the cause proceeds The dog and the cat as we have said before would do one another mischief and yet we know not wherefore we see also other things that agree and love one another and yet this love is not derived from the elements whereof they are composed The Asse desires and loves an hearb called Sagapena or Giant Fennell which is venemous to other beasts of the nature of horses The Fox is a friend to the Adder which is an enemy to all other beasts This is not of the least consideration that it is amongst men as among beasts seeing that not kowing wherefore nor how one man that seeth another at the first sight that never saw or knew one another before will contemn and loath him and another will be agreeable and pleasing unto him and sometimes so soon as he shall see one he knoweth not he will bear him affection and reverence him although he be below him Others will be dispised although they be great persons yea Lords There are others to be found that seem as though they were born to be Tutors and instructers to other as you may see two men whereof the one will suffer himself to be led and governed by the other and in this many times the Lord by his servant in such sort as it seemeth he were naturally subject unto him and we can give no reason for it In like case we see such subjection and enmity amongst beasts as between the Eagle and the Swan between the Raven and the Kite and many times we see that the Kite snatches the prey out of the Ravens claws There is also enmity between the Kite and the Owl the Eagle and the Goose so that if one mingle the feathers of the Eagle with Goose feathers the Eagles will consume them all The Stag persecutes the Adder for with a strong respiration of his breath which he makes at the mouth of the Adders hole he draws him out of his hole and eats him That it is true that there is such an enmity between them you may prove it by burning some of the Stags hair for all the Adders wil fly from the smoak of it There is also great enmity betwixt the Raven the Asse and the Bull because the Raven attempts alwaies with his beak to strike out their eyes The greatest enemies to the Wolf are the Fox the Asse and the Bull. There is also a naturall quarrell betwixt the Vulture and the Eel The Lyon is afraid and shuns the house Cock also the fire and the noise of a Waggon The Hienna is an enemy to the Panther The Scorpion hath a deadly hatred to the Tarantola whose biting or sting cannot be healed as it is said but by musick and there is so much enmity between these two beasts that he that is stricken with the Scorpion is healed with the oil wherein Terantolaes have been steeped and suffocated The Elephant which is one of the strongest beasts fears and shuns a Snake or an Adder and also a Sheep and is amazed at the gtunting of a hog There is a kind of Faulcon which Aristotle calleth Tico that hath a great war and debate alwaies against the Fox and as often as he can beats and persecutes him Elian writes that there is a great enmity between the Raven and a kind of Falcon called Pelagre and between the Raven and the Turtle-Dove There is also a deadly hatred between the Owl and the Stork the Patridge and the Tortis The Pellican persecutes the Quail above all other birds And the Horse is afraid more of a Camel then of any other beast There is also great discord and enmity amongst fishes The Dolphin is an enemy to the Whale The Cougar is naturally an enemy to the
of time even to the bottome of the water till the child made a sign to rise again In this solace and sport they spent many daies during which the Dolphin came every day to present himself to the brink of the Sea But at one time the child being naked swimming in the Sea and getting upon the Dolphin willing to hold fast one of the sharp pricks in the Fin of the Dolphin run into his belly which wounded him so that the child died immediately in the water which the Dolphin perceiving and seeing the bloud and the child dead upon his back he swam presently to the shore and as though he would punish himself for this fault swimming in great fury he leaped out of the water carrying with him as well as he could the dead child which he so much loved and died upon the shore with him This very thing is recited by Plinie and others with examples of Dolphins which have born love to men And particularly he saith that in the time of the Emperour Octavian another Dolphin in the same manner took love to a child upon the Sea-coast near to Pusoll and that every time this child called Simon they say this fish will run at that name it came presently to the Sea brink the child mounted upon the back of it and the Child was carried into the sea as little away as he would and brought back again safe He saith also that this child dying by accident of sicknesse and the Dolphin coming divers times to the accustomed place not finding the child there died also Plinie the second Nephew to the great Plinie recites marvellous things of the Dolphin in his ninth book of his Epistles in an Epistle which begins thus Incidi in materiam veram c CHAP. XXX Why Snow being covered with straw it preserves it in its coldnesse and hot water in its heat seeing they are two contrary effects by one and the same thing with some other secrets TO men of wit and lovers of the contemplation of the works of nature there shall not any thing present it self though never so slight or of little worth but they will find something of note in it which may yield them content when they have found it out We may find many men that if we should ask them the reason and what is the cause that Snow being covered with straw is preserved a long time in its cold nature of Snow without melting they could not tell what to say To this Alexander Aphrodise an excellent Parepatetick answers That straw hath no manifest or known quality it is neither hot nor cold so that some have named it without any quality for this cause because it is so singularly temperate and delicate even to such a degree as we cannot say whether it be hot or cold and so easily converts it self unto the qualitie of the thing whereunto it is adjoined so that putting it upon snow which is cold the straw pertakes of the cold quality of it and by the means thereof aids and maintains the coldnesse of the Snow as a thing of one quality helped by another without heating it at all because it hath none so the Snow being accompanied with cold and defended from heat which the straw keeps from it preserves it self in the same being a long time and longer than if it were not covered with straw By the same reason it works a contrary effect in warm-water because being covered with straw the straw receiveth immediately the quality of heat from the water and being so heat it aids and keeps the water in its heat and defends and keeps away the air that would cool it By this reason we may understand and find out other dificulties and doubts which curious persons may put unto us like unto this We know well that besides our naturall and inward heat that which causeth heat in us in Summer is the air which in that season is much more hot then at any other times in the year so the hotter the air is the more we feel the heat If then it be so now cometh it that we find more coldnesse and freshnesse and lesse heat in giving our selves air in summer by fanning and moving it when Aristotle saith motion causeth greater heat so that the air by this agitation ought to be hot it self and heat us more than if it were left quiet and unmoved The cause proceeds from this that we have more heat in our bodies then there is in the air as well naturally as what the air worketh in us For the air coming freshly I say freshly because it is more temperate then our selves it something tempers us but being at rest about us it heats it self by our heat as we have said before of the straw it preserves nay augments this heat howbeit if it be agitated and often renewed in coming upon us more temperate than we are our selves this temperature and difference which we find of lesse heat moderates that which we have from our selves This is the answer that Alexander and Aristotle gives to this question We must notwithstanding observe and note That if the air be more hot than the heat which we have from our selves the agitation and fanning of that air will not be so good because we shall find greater heat by so doing So let us see now to come again to hot water If we put our hands into it we shall have much ado to keep them in yet if we hold our hands still we may endure it better than if we stir them up and down because the water which surrounds the cold hand tempers a little that which is about it but in stirring it in the water the water renews its heat and begets every time new force We may ask again Why is it hotter in June and althrough July the Sun being then farther from us than at the beginning of June when we are in the Solstice and longest daies in the year beats more right upon us with his rays To which Aristotle answers in the second of his Meteors that the heat of the Sun is not the cause nor do we feel it the more by being near to us but when it hath the longer time to be over us because in June July it hath had a longer time to draw near unto us so in declining it causes a greater heat for it heats again in its descent the part and track of the air which it had before heat by its rising CHAP. XXXI In what part of the Zodiack the Sun the Moon and the rest of the Planets were placed when they were made And which was the beginning of years and times AS the Philosopher saith men are naturally curious to know and again in this case such is their covetousness greedy desire of human understanding that they content not themselves alone with the things that they comprehend with ease But beyond that they search and strive with great presumption to know and understand
it must be moderate because long sleep as Aristotle saith weakens the spirits both of body and mind even as the moderate use thereof gives them vigour and strength for many things are necessary which neverthelesse are hurtfull if they be taken in excesse Eating is necessary and savoury yet if it be past measure It hurts and hath no taste So moderate travel is healthful but if it be contrary it is hurtfull Likewise sleep should not be used but upon necessity for the repose and refreshing of the sences the spirits and the members Now too much sleep besides that it make the sences and the members heavy and sluggish and infeebled by laziness breedeth so much humidity in the body that it maketh it sick and diseased and kills for sleeping all the humidities in the body retires with the naturall heat to the exteriour parts and makes no evacuation of its superfluities and moistures So that immoderate sleep is not onely forbidden by Physitians and Philosophers but reproved by wise men Aristotle saith while we sleep there is no difference betwixt a wise man and a fool And in truth although the wise man hath no other reason to shorten his sleep but not to make himself like to him that hath no wit yet he ought to abridge it although it sustain and keep life and health considering that he which sleeps is not alive As Plutarch saith in his book of strife betwixt fire and water He that sleeps hath no more strength nor knowledge while he sleeps than if he were dead Plâ—nie is of the same opinion saying that we spend half of our time in sleep seeing that when we sleep we neither know nor feel that we live Ovid and divers other Poets and learned men call sleep the similitude of death And in the holy Scripture slep is compared to death St. Paul saith I would not have you to be ignorant Brethren concerning them which sleep and a little after God will bring along with him those that sleep by Jesus Christ Sleep is likewise the Image of negligence and slothfulnesse The same Saint Paul sheweth it saying Brethren it is now time to awake out of Sleep It signifies also sin and guilt as St Gregorie saith That to sleep is to hold and persevere in sin If sleep had not been taken for sin Saint Paul would not have said so many times Awake ye Iust and fin no more Let that man then be ashamed that spends most part of his life in bed and sleep for he sinneth no lesse then he that sits all the day long at the table to eat seeing that these things ought to be used for the sustentation of life and not for the the damage or hurt of it and of the soul also So then sleep ought to be taken for the support of the body and not for pleasure And seeing we must imploy it onely to the health of the body let us now know in what manner a man ought to lay himself in his bed to sleep that it may be profitable unto him It is said that the best sleeping for a man in good order and sound is to lie during his first sleep upon his right side and then the most part of the night upon the left And upon conclusion of your sleep to turn a little upon the right again The reason is because the stomack of man is scituated so that the mouth of it is a little more towards the right side then towards the left and the bottome of it hollow declining something towards the left side So that a man laying himself to sleep upon the right side an hour or two the stomack spreads it self and lies upon the liver and from thence proceeds two benefits The one is that the stomack is set right and being set right the meat descends more easily to the bottome The second is That the moistnesse of the meat refresheth the Liver and with this refreshment the naturall heat takes force in the stomack to begin to make digestion After these two good effects have taken their turn it would be good to turn upon the other side because in so turning the Liver comes to cover the stomack and to embrace it with its skirts so that the meat is reteined by the Liver and digestion perfected Nevertheless it is good towards the conclusion of sleep to turn again upon the right side that the stomack may begin to be set streight again and be discharged of the Liver and to expell the air or superfluity of the forepassed digestion This Rule is good and well known to him whose Liver is temperate and stomack not could and he who hath these two members sound and temperate But for him that hath the Liver too hot and the stomack cold as it happens often times it is not good to sleep upon the right side for the stomack falling upon the Liver and compassing it on all sides it inflames and heats the Liver extreamly and the stomack being left uncovered as uppermost is made more cold besides the great heat that is in the Liver takes away and draws to it self that little heat which is in the stomack from whence proceeds an ill digestion and consequently an il habit and unhealthfulness Wherefore for him that shall have a cold stomack and a hot Liver it will be healthfull for him to sleep alwaies upon the left side because the stomack being on all sides covered with the Liver it makes its digestion And as for the Liver being so uppermost it is uncovered and disburthened and by that means is refreshed and not enflamed There are also some that sleep upon their belly which helps and strengthens digestion because it gathers together and reteins naturall beat in the parts about the stomack and so is in better disposition to evacuate the superfluities The contrary of which happens to them that sleep upon their back with their face uppermost because the naturall heat spreads abroad and by that means digestion is weakned and the superfluities cannot be voided by the mouth nor by the ordinary courses but rests in the Breast and the Throat which causes many times Stopping Palsies and other infirmities Understanding men again advise not to sleep with the Lims stretched out in bed because it weakens disgestion For according to the Philosopher when the virtues and the powers are united together the operation will be the better And then being so moderately heaped together the fleshy part which covers the stomack joins better to it and heats it and strengthens it the more These Rules are necessary for those that are tender and weak But for the healthfull and lusty the best Rule is for him to observe and keep the custome that he hath alwaies used CHAP. XXXIII How it comes to passe that some live long and other some but a short time And what complexions liveth longest Also how that is to be understood where it is said the days of a man is numbred THe Apostle Saint Paul saith that