creature should be defrauded of his living Q. Wherefore doe the Physitians say that it is dangerous to let one blood that is fat A. The veynes of grosse men be hidden and small and besides that they have little blood â— Why doth the Camelion change colours so often A. That commeth of overmuch feare and for that he esteemeth his blood so deare Q. Why be rich men more subject to the gout then poore A. Because they stuffe themselves with many and divers meates or that they be too much idle or else because they use not convenient exercise The â—â—me may also come through too much company with women for there is nothing that corrupteth more the vertue digestiue then such excesse Q. Wherefore is it not good to speake when one eateth A. Because speech doth much let and hinder the chawing of meate or else it is for feare of entring or falling into some cough and strangling Q. VVhereof doth it come that the birds and fowles which be fat in this Countrey if they take their flight into the South parts or into Ethiopia they returne leaner then when they departed A. The South parts bee hot and dry and doth dry that which dwelleth in them Or we may say that in all places that be hot and colde both in Summer and in Autumne there be found fruits and seedes and the dayes are more longer Q. VVhat is the cause that birdes doe breed in the spring when they be leaâ—â— and in Autumne when they are fat and in good liking they doe not breed A. The spring time is a moderate season and all living things at that time be most temperate and by that meanes are more apt to generation Contrariwise Autumne is colde and dry and by that meanes lesse fit to that matter Q. Wherefore doe we sooner vomit upon the Seas then when we travell on foote or horsebacke A. Because to sayle vpon the Seas is a motion the which is not after our nature but to runne is To sayle is a moving vnaccustomable and all extraordinary things doe trouble man Q. Whereof commeth it that the first fruits as well of Beasts as of Trees if they come in their season be fairer then those that come after A. At the first bearings Nature is fresh and lusty in the other she is somewhat weake and impotent Q. VVhat is the cause that a dead coâ—pes is more heavy then a living body A. A living body is replenished with aire and fire which doth keepe it right vp for their nature is alwaies to mount on high Q. VVhy doth the excessive vse of women make vs weak A. Because it taketh away from vs our naturall heate Q. VVhy doe the Physitians command salt to be cast amongst the clouts of little Infants when they be swadled A. To harden the skinne Q. Why did Democrites forbid his schollers whom he desired to be chaste to eate rapes A. Because rapes through the great ventosity wherewith they fill our bodâ—â— prouoke lechery Q. Wherefore doe women with child forbeare to eate Rue A. For that it causeth them to be delivered before their time Q. Whereof doth it come that all oyly things doe take away the appetite A. The things which are oylie doe swimme at the mouth of the stomacke where the appetite is engendred even as the digestion is made in the bottome of the stomacke Q. Whereof commeth it that by too much vse of egre and sowre things men waxe olde before their time A. All things that consume naturall humidity doth cause age Q. What is the cause that things which are salt be noysome for the â—ight A. Because they pierce too much Q. Whereof commeth it that women if they chance to fall doe fall most willingly backward A. Because their hinder parts are more grosse and heavie then the rest through coldnesse which vnto them is naturall Q. VVhat is the cause that we be evermore fatter in the belly and in the guttes then in any other part A. Because the belly is neare the stomâ—cke where digestion is made Q. Why have women smaller feete then men A. Heate being farre greater in men then in women causeth them to grow in height engrossing and enlarging the superior parts Q. VVhat causeth man to be more â—â—clined to laugh then to weepe A. Because it is a pleasure to laugh and a displeasure to weepe Q. Whereof commeth it that some men doe snort sleeping other sleepe without making any noyse some doe speake betweene their teeth and some aloude and cleare A. This diversity doth proceed of the let that is in the apprehensive sences accordingly as they be stopped or free Q. Wherefore is smoake so contrary to the sight A. For the grossenesse and sharpenesse thereof The grossenesse is shewed in the fume that it engendreth The sharpness is manifested in that it mounteth aloft unequally and as it were like clouds Q. Whereof commeth it that breaâ—â— salted is lighter then other notwithstanding that Salt joyned to water should make it more weighty A. The heavinesse of the Bread commeth of the humidity and the more it is dryed the more lighter is the bread Q. VVherefore is not hot Bread wholesome A. Hot bread is very full of moistnesse and vapours which doe corrupt the blood Q. VVhat is the cause that when a Dog beginneth to barke all other dogs thereabout doe follow him and doe the like A. A Dogge because of choller wherewith hee naturally aboundeth hath both his sences and his hearing very sharpe Q. Why is not Bread made of pure meale nor that which is made of cleane Bran esteemed good A. All extremities are vicious the Bran because it naturally dryeth too much The floore of meale contraâ—â—wise causeth great nourishment but 〈◊〉 slimy and giving and consequently of too hard digestion Q. VVhy doe grosse men and those that have the Dropsie delight to eate pelt meale A. It looseth the naughty humors in grosse bodies and dissolveth the waterâ— humor which hurteth them and is tâ—â—perate betweene hot and cold Q. Why hath man longer haire then any brute beast A. Because they receiue greater nutriment and also because brute beasts doe often change their haire which happeneth not to man except through some great hurt Q. Wherefore doe the sweet savours delight vs and the stinking offend vs A. Like as in tunes there be both consonants and dissonants whereof thâ— one delighteth vs and the other offendeth vs Even so in savours sweet smâ—â— are the concords and agreeable to our nature and stinking are the discordâ— and dislike vs. Q. Whereof commeth it that abouâ— all other meates we love flesh best and that it doth profit vs most A. Because flesh doth yeeld more strength replâ—nisheth better our bodies Or else because it approacheth more nearer to our substance Q. How commeth it that such 〈◊〉 have the disease called Gonorrhea avoid â—â—eir seed without any pleasure A. Because their seed is thinner and lesse digested and their conduits made â—â—ider Q. How commeth it
Because the heate of that Tree is alwaies tempered with humidity and viscosity Q. Wherefore is the female more imperfect then the male A. Because she is more cold Q. What caused Hipocrates to suffer those that had hot and sharpe fevers to drinke wine A. To ayde and helpe digestion and to strengthen the patient Q Whereof commeth the quotidian fever A. Of the great aboundance of the â—â—eame Q. VVhy doe the hearbes called Peniroyall Ditton and Nill cause women to have their naturall disease A. Because their vertue and property is to open Q. VVherefore is the meale of beanes good for the spots in the face A. Because it is marvellous abstersive and clensing Q. VVherefore doe we sleepe better when we have travelled then otherwise A. Because the spirits have then more need to be refreshed Q. VVhereof commeth it that sometimes we be laxative and sometimes too much costive A. It is because of the feeblenesse of the vertue retentive or through sharpe humours that vexeth and troubleth vs and the cause why we be bound proceedeth of contrary occasions Q. Whereof commeth the Tertian agues A. Of yellow choller corrupted Q. Whereof proceedeth the Falling sâ—cknesse A. Of grosse fleame or rather of a â—â—ncholike humour which is retained 〈◊〉 the ventricles of the braine Q. Wherefore did nature make the â—â—cull of the head grosse and thicke and â—â—llow A. The scull is grosse and thicke to defend the braine 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 doe passe Q. VVherefore is not wine good for them that be growing still in greatnesse A. Wine doth straight goe into the head and children in their infancy haire the head grosser after the proportion of the rest of the body than in any other age Q. Why doe Melons and Cucumbers cause men to make water A. That commeth of their great humidity Q. VVherefore is it not good to sleepe with the face vpwards A. Because it heateth the reines inflameth the blood and not onely the blood but the spirits also which are in the hollow veyne and in the grâ—â—t Arterie Q. How commeth it that Trees are more hard and strong of the North-side then they are of th◠〈◊〉 and West side A. Because the North winde doth better harden Q. Whereof proceedeth the sweetnâ—sse of Fâ—uits A. Of moderate heate Q. Why doe olde men doate 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 sharpe humours Q. Why doe Herrings in so great multitudes leave the Northerne and goe to the westerne Sea A. To enjoy the temperature of that climate Q. VVhat is the cause that the Pulse commonly called Chiche peason doth provoke Venerie A. By reason of the saltnesse whereof the hull is participant Q. Whereof commeth it that men to see the better doe close one of their eyes A. Because the one eye being shut hee seeth the more perfectly with the other Q. Wherefore doe Physitians thinâ—â— them to be of small capacity that have sharpe heads A. Because the spirits finde 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 Iaundise to thinke Honey to be bitter A. Because of the great choller wherewith they have the tongue anâ— pallet infected Q. Whereof commeth it that thâ— meats oftentimes wax sower in the vanâ—tricle A. That proceedeth of the coldnesâ— of the stomacke Q. Why is not that ayre good whicâ—â— is both hot and moyst A. Because it is subject to be corâ—rupted Q. Whereof commeth it that the Ethiopians have curld haire A. Of the great ficcity and drinesse 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 Physitians then other flesh A. Because it is of good nourishment and engendreth good blood Q. VVhy is the white of an Egge hard of digestion A. Through the coldnesse thereof Q. Wherefore doe men drinke wateâ— 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 skinne is thicke and hâ—rd Q. VVhy is Autumne so unwholesâ—me and full of diseases A. Through the inequality of his temperature Q. VVhy be the eares vnmoveable A. Because they have no Muscle Q. VVhy be no remedies convenient to be received in the greatest extremâ—â—â— of sicknesse A. Because nature should not bee hindered Q. Wherefore are the bathes of sweet water esteemed A. Because they doe heate and moysten and are good against Terciâ—â— agues Q. VVhy doth the Northren winde preserue things from putrifying A. Because it dryeth much Q. Whereof commeth it that Buglosse tempered and dipt in wine rejoyceth him that doth eate it A. Because it augmenteth the blood and restoreth the forces of the heart Q. Whereof commeth it that Piony hanged about ones necke doth heale the falling sicknesse A. That hearbe sendeth certain vaâ—ours to the head which doe dry the braine Q. VVhy be Stockdoves better then Pigeons of the dovehouse A. Because they have lesse dung 〈◊〉 excrements Q. VVhereof commeth it that Azure â—â—our is pleasant to the eye A. Because in that colour is a mean all other colours Q. Wherefore doe we sweate more in 〈◊〉 vpper parts of our body then in the â—â—er parts A. The property of heat is to ascend 〈◊〉 not to discend Q. Why doth not the dung of wilde 〈◊〉 stink so much as other A. Because they be dry of nature Q. VVhy be our eyes greater in our â—â—fancie then when we be of more 〈◊〉 A. Through the great humidity and â—â—ystnesse Whereof in like manner it â—â—mmeth that we are more desirous of 〈◊〉 in our Infancie then in any other 〈◊〉 Q. How commeth it that mens eyes 〈◊〉 differ so much in colour one from â—â—other A. Of the diversity of the humours â—â—reof they be composed Q. Wherefore is sodden water better then the cold A. Boyl'd and sodden water hath lesse ventosities and is more light and subtill because the earth and heavie substance is separated from it Q. VVherefore hath Nature ordained neezing in man A. To purge the superfluity of the braine even as by the Cough the milt is purged Q. VVhy doe we neeze sooner in the Sunne then when we be neare the fire A. Because the heate of the Sunne resolveth the humour and consumeth it not but the fire resolveth and consumeth it Q. VVhereof commeth it that the eares of all creatures doe move excepâ—â— the eares of a man A. That proceedeth of a certainâ— muscle which is in the Jawes and doth let and hinder the moving of the eares Q. VVhere of commeth it that Aâ—â—ses doe sooner lift vp their
easily be judged and discovered by the alterations that it sheweth principally from the heart Q. VVhy be they that have little heads naturally more cholericke and disdainfull then others A. Because the heate comming from the heart from whence anger riseth cannot well be cooled and the choller proâ—â—eding from the blood moved boyâ—â—â—ng about the heart causeth heavinesse VVhereof commeth it that by thinâ—â—ng vpon strange and horrible things our flesh doth quake and tremble A. Because the heat doth retire to the inferior and inward parts Q. How commeth it that in the heart of a Stagge there is a bone A. Nature hath there placed it to serve for a stay foundation of the coÌ„tinuall motion of his hart both in rest trauel Q. How commeth it that in Horses Mules Asses and Crowes men finâ—â— no gall A. All they haue galles but it is no in one proper place but dispierseâ—â— throughout all the veines Q. VVhy are they commonly leaâ—â— which have great Milts A. The Milt doth draw unto it much matter and substance which would elsâ—â— turne to nourishment and fatnesse Q. How come haires to be placed vpon the head A. The braine bringeth them forth discharging it selfe of grosse vapoun which comming foorth by the pores 〈◊〉 the flesh doe waxe dry and turne inâ—â— haires Q. Why doe divers feed vpon bones and not vpon haire A. Because of the overmuch drynesse thereof Q. By how many wayes may thâ—â— braine be purged A. The waterish humours beâ—â— purged by the eyes the melanchâ—â— like by the eares the cholericke by 〈◊〉 nose and the flegmaticke by the haire Q. Wherefore hath nature made the lungs of all creatures like a spunge A. To receive ayre the better for the refreshing and cooling of the heart and to drive away all hurtfull vapors Q. Wherefore hath nature placed the heart in the midst of the stomacke A. To give life equally to all the members even as the sunne placed in the middle of the heaven doth equally giue light to all things Q. Wherefore doth it decline somewhat more to the left side then to the right A. To temper the coldnesse of the Milt which is the seate of melancholy and placed on the left side Q. How commeth it that all those creatures which have little hearts be more hardy then they which have greater A. In litâ—le hearts the heat is better compact and kept so by consequence the more vigorious and of greater force Q. Whereof commeth it that some doe dye through Ioy and some through Sorrow A. Great joy doth choake the interior parts and heavinesse doth coole them so that life cannot endure where heate lacketh Q. VVhereof commeth it that Marmalade of quinces taken before the repast doth bind and close vp the belly and taken after the repast doth vnbinde it A. Through his great stiptisity or costivenesse it closeth the nether parts of the ventricle and if it be taken after repast it closeth the superiour parts of the stomack which being shut the meats be constrained to avoyd by the interior part Q. VVhereof commeth it that the Radish roote doth greatly ayd and helpe digestion and yet of it selfe almost cannot be digested A. The Radish is compound and made of divers qualities The more subtill parts thereof are very proper and meet to cause digestion The other which are grosse be contrary to heat and so let digestion Q. VVhereof commeth it that the cholericke complexions doe soonest attaine to beards A. For their great heate and because they have the pores large and wide Q But how commeth it that haire doth grow in them that he hanged A. They be continually in the Sun and all the humors of their body doe resolve into vapors which causeth the haires to increase and grow Q Wherof commeth it that some have harsh and hard haire and other soft A. The soft haire doth come of the little pores and the stiffe and hard doth proceed of the greatnesse of the pores for this cause women have their haire more fine and soft because their naturall cold doth restraine and make their pâ—res lesse Q. VVhat causeth yong men sooner to have an appetite then olde men A. It is because they be of a hotter complexion Q. VVherefore doe Physitians forbid 〈◊〉 meates that be too hot A. Because they burne the blood and dispose it to Leprosie Q. Whereof commeth it that women have no beards A. Because that substance which should convert into the beard doth turn into the haire of the head Q. What meaneth it that Garlick and Onions although they be not in the ground doe sprowt and grow A. That is of the great abundance of the humours that they have Q. Whereof commeth it that study is noysome aud hurtfull after repast A. Naturall heate cannot travell both in digestion and speculation at one instant Q. Whereof commeth it that when the stomacke is grieved all the body languisheth A. The stomacke hath certaine aliances with the heart the braine and the liver which are the principall parts of the body Q. Whereof commeth it that some doe things best with the right hand and other some with the left A. That proceedeth of the heare that commeth from the heart which maketh that side more apt and meet vnto labour whereunto it hath his principall accesse Q. Whereof commeth it that they which have the hicket by retaining their breath doe ease themselves of it A. The blowing and breath retained doth heate the interior parts of the body and the hicket proceedeth of nothing else but of colde Q. Why doe olde people neeze with great difficulty A. Because their conduites be very straight Q. Why doth wine mingled with water cause vomit A. Mingled wine is noysome to the stomacke and doth weaken the vertue retentiue contrariwise pure wine doth comfort it Q. Why be they so subject to sicknesse that love to drinke strong and mighty wines A. Strong wine excessively drunke doth extinguish naturall heate and the liver being therewith weakened cannot engender good blood but doth rather ingender a certaine aquositie and waterishnesse that converteth it selfe into a Dropsie Q. Why be not young children so thirsty and dry as men of greater age A. The moistnesse of young children doth keepe them from being thirstie For thirst is nothing else but a desire of moistnesse whereupon they that be of greater age be naturally more dry and therefore more thirsty Q. Whereof commeth it that the bottome of a Caldron or kettle is cold although scalding water remaine in it A. It is because of the hot vapours which mount on high whereby the vpper parts being made hot the bottome is cold through the continuall water that is in it Q. How chanceth it that the grain which the Ants doe lay vpon the ground is evermore bitten on the oue side A. Nature hath taught them to doe so to take away the growing thereof for the better sustentation For corne in the earth doth naturally grow which if 〈◊〉 should the poore
for respect of Love or whose familiarity doth make love â—â—oathsome or out of tast Q. What is the cause that hee that loveth fervently is soone angry A. Because the spirits and humours of Lovers be very hote and boyle continually Q. How commeth it to passe that an 〈◊〉 morous woman is so curious to be finely apâ—parelled and decked A. She doth it to increase and set forth her beauty thereby to subdue and drawâ—â— those unto her that be most beautifull anâ—â— desirous to Love Q. But why be rough and hairy 〈◊〉 more prone and disposed to the amorouâ—â— battell of Love then others A. Because they abound and be moâ—â— full of humours then others Q. What hath moved certaine Greek Poets to say that Love is the most exceâ—â—lent amongst all the heavenly Gods A. It is perchance because there is 〈◊〉 Philosopher that doth teach the manners mans life so well as he or maketh man moâ—â— practise of quicke spirited Q. But why hath Love beene esteemed God A. Because he maketh anâ— Idiote to speak well a coward to be bold and hardy a mâ—â— lancholike man joyfull a heavie and slothâ—â—full man prompt and ready to all enterpriâ—ses be they never so great Or else he 〈◊〉 made a God for man to excuse himselfe and to cast vpon Love all that which by the same he hath done and sustained Q. Why be Lovers so desirous of corporall and bodily beauty A. Because beauty as ancient Poets doe affirme doth please the Gods is agreeable to men is not loathsome nor heaâ—â—y to him that is indued therewith but desired above all things that may be wished Q. What is the reason and cause of Nosegayes Garlands of flowers and greene Boughes wherewith Lovers bee went to â—â—dorn the fronts of their Ladies Lodgings A. It is to honour them as their Gods â—n earth and to shew that such Nosegaies Garlands and May-boughes doe serve for â—he spoyles and triumphes of their Ladies â—nd for true signes of the service and devoâ—ion of their loving Servants Q. But whereof commeth it that wee â—â—eame sildome of the thing that we love A. All Lovers being tossed and vexed with â—â—vers thoughts cannot stedfastly grave â—nd settle any one thing in their fantasie â—r their thoughts be like the circles and â—â—ubblings of the water which are dissipated â—e one by the other Q. From whence commeth it that certaine Lovers vpon the view and sight of their Ladies doe blush A. It riseth of the blood and spirits which ascend upwards whereof the face fullesâ— of pores of any part of the body doth charge it selfe with colour It may be also that it proceedeth of a singular reverence that they beare to their Paramours Q. But why doe they afterwards waxe pale A. There is no true Lover but is troubled with some disquiet or contrariety Iâ— the cause then of his paine doe present it selfe before his eyes the same doth easily grow and increase And so Nature retirinâ— unto the inward parts as into her hold oâ— sort carrieth with her both the blood and spirits leaving the superiour parts withouâ— any colour Q. How chanceth it that barreine and unfruitfull women be more hote and prompâ— to love then they which are fruitfull and bearâ— Children A. Because that such doe more abounâ— with-seed and do purge themselves of theiâ— naturall disease lesse then other doe Q. Why doe Lovers delight to beare in their hands Nosegaies and Apples A. All Loveâ—s have a desire to enjoy and possesse the flowre and the fruit of others age and beauty wherein they rejoyce whensoever they see the same And so be amorous both of flowrs and fruit and of all such beautifull things that they see Q. But why bee Lovers for the most part ready to weepe A. Poore Lovers continually be pricked with some Naile and feele cause whereof to complaine being of Nature fearefull suspicious jealous and troubled so that it is no marvell if such and the like passions doe provoake them to teares Q. What meaneth it that Lovers bee continually as it were in a fire A. The affection of Love doth move and trouble their spirits which doth raise in them this heate Q. Why be women more proue to Love then any other creatures at all times and seasons A. Nature hath indued them with more delicate touchings and with more moderate complexion then other Besides this they be of complexion hote and moyst a thinâ— very proper and requisite to Lovâ— Q. How commeth it that men take 〈◊〉 pleasure in the play and Game of Love when they have lust to make water A. Because even then the Conduites aâ— full and that which is full of moystnesâ— cannot receive other humour It may bâ— also that the heavinesse and weight of thâ—n Vrine doth restraine and stop the Conduâ—â— from whence the Seede doth issue an come Q. Wherefore is the pleasure of Lovâ— greater then all other pleasures that maâ— be imagined A. That commeth of the Sperme whicâ— passeth through all the parts of the body yeelding unspeakeable pleasures to the 〈◊〉 ther members Q. How chanceth it that men of Mâ—â—lancholicke complexion be more lively thâ— other in combat of Love A. The windy passions whereof thâ—â— be full be causes of the same which maâ—â— them more wakefull disposed thereuntâ— Q. Why doe Physitians praise mediocrâ—â—ty or sildome vse of Loves desire A. Because the same doth lighten the body rejoyce the spirits comfort the brain recreate the senses and expelleth from them all accidents proceeding of melancholike numours Excesse also is to be blamed because it doth weaken the body and is hurtfull 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 doe they soone grow to gray haires which be much given to Love A. Because they expell from them their naturall heat whereby life is conserved and maintained Q. Why doth the haire of the head and eyebrowes of those that be fornicators and lechâ—rous soonest fall A. The Game of Love doth marvellously coole the superiour parts which being made bare and voyd of blood and â—pirit cannot digest that which doth nouâ—ish the same And so the vapours proceeding of digestion be not sufficient and able to engender haire of the head and eye-browes Q. Whereof commeth it tbat Lover care not to spend the whole Night iâ— Love A. Every vehement passion doth whollâ— draw a man thereunto and suffereth hiâ— not to give himselfe to any thing else buâ— to that whereof he thinketh and whereupâ—on he bendeth his fantasie Q. Why bee Lovers so carefull of thâ— sight and amorous lookes of their Ladies A. All Lovers are wont to suffer themâ—selves to be fed with such allurements and there is no part of the body that doth sâ— well manifest and declare the interiour passsions of the mind as the eyes Also we say that the eyes are the true harboroughes oâ— the heart And thereof it commeth that when one kisseth
dark Laberinth or Maze A. Because the entry and comming in is easie and the going out impossible Q. Wherefore doe men compare Love to a Crocadile A. The nature of a Crocadile after the mind of those that have writtâ—â— of Naturall things is to follow thâ—â— that flye from him and to flye from them that doe follow him and so it iâ— with Love Therefore I give counsell that whosoever will enjoy the effect â—f his desires that hee be not too sharpâ— and eager to pursue follow his Lady Q. Beleeve yee that Love and gooâ— judgement may be together A. I beleeve no for then the foulâ— and deformed should never be beloved But we see not onely the contrary to happen but which is worst those thaâ— be the vilest indued with most treason and least loyaltie and faith how foulâ— soever they be are most commonly besâ— beloved Q. Whereof commeth it that diverâ— which loved fervently to have somâ— comfort did sodainly lose that greaâ— heate of Love A. All vehement love doth noâ— long continue for within a while thâ— spirit hath leysure to examine it selfe and to returne to due understanding thinking upon all things that mighâ— violate and corrupt the same whereby the sensuall appetites be by this meanes restrained Q. Why doe men call Love both flame and fire A. It is not possible better to expresse how insupportable a thing it is considering the heate of the desires which it engendreth in the hearts of his fervants and the tyrannie that he useth towards those which are under his power whom hee bringeth to ruine and consumeth like fire without any pitie Q. Why are men rather amorous then women A. For that they are of hotter Complexion and their spirits more quicke and prompt Q. Why be women more firme and stedfast in Love then men A. Because things which of themselves be cold be lesse subject to mobility and inconstancy then those that be hot Q. Whereof commeth it that women be more easily perswaded to be loved then men A. Because they esteeme themselves much more then there is cause Q. But why be they angry or whâ— doe they frowne and lowre when men saâ— they be foule or olde A. Foulenesse most commonly comâ—meth of age and age is the high-way tâ— death which naturally doth annoy and displease all persons Q. Wherefore is it said that thâ— Cough and the passion of Love cannot 〈…〉 A. They be 〈…〉 force for the cough troubling the body can scantly be concealed or hidden Loue is a passion proceeding of a certaine fiâ—â— which by the eyes is discovered and manifesteth it selfe by the colour of the face and by all the actes of a Lover it may be comprehended and knowne so that without great paine and difficulty it cannot be hidden Q. From whence doe the amorous send forth so many sighes A. Their continuall thoughts send all the heate to the heart whereof it commeth that necessarily it is convenient for them to respire and breathe of which respiration sighings be forced whereby the coldnesse of the ayre is drawne to temper the inward heate That may also rise of the consideration of the time lost of the detestation that commeth of lecherie of the diminution of honour and reputation and finally that the successe of dishonest loue is tragicall noysome furious and miserable Q. Wherefore have the ancient painted Love holding Flowers in one hand and Fish in the other A. To shew that Loue is a Lord both of sea and land Q. Thinke you that Love doth yeeld greater force courage and strength to him that doth combat and fight in the presence of his Ladie A. There is nothing more certaine And for this cause was brought in and ordained the brave and lusty company of the errant and wandering Knights to give pleasure to Ladies by Justs and Tournies Q. Who receiueth most contentation the victorious and loving Knight or the gentlewoman for whom he hath fought A. The Knight as I suppose ought to be best contented as having cause to content himselfe with his owne act and deed of Chiualry For he that doth best is worthy of greater praise And he that runneth best for his Ladies sake is best worthy to enjoy her Q. Wherefore doe amorous Ladies impute that to fortune which chanceth contrary to their hearts desire A. Because they like rash creatureâ— without due consideration esteeme all things to be ruled and governed by Fortune Q. Is it love to love the Image of 〈◊〉 woman A. Jt is not loue but rather madnesse Q. What be they that loue by a certaine destiny and influence A. They that can give no reason oâ— any cause of their love Q. Doe ye thinke it to be true that the Goddes were Lovers A. You must know that the old and antient Poets were great Divines and speaking of one thing they signifiâ—â— another True it is that there be divers well learned that cannot abide Poeticall 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 giue better judgement by viewing the proportion of their bodies O how many faire and beautifull be there in outward appearance which vnder their sumptuous garments and crimson Robes be full foule and ill favoured that if Peter Grubbe of Belchelianger or Ioane Stubbes of Norton Follie viewed them naked as Paris did the Goddesses they should runne home for the next Gemman or Iustitian of peace to entertaine them for they would scarce vouchsafe Q. Thinke you that the beauties of Ladies is a commendable argument to dispute of A. Wherefore not seeing that the wisest haue written beauty to be a gift of God Q. What mooved the ancient to say that Love is Lord ouer 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 doe move that men doe love and desire Q. Which is most to be feared The bowe of Love The mace of Hercules Or the sword of Mars A. The bowe of Love and specially when hee shooteth his Arrowes of Lead But not so much when he shooteth his arrowes of Gold and Silver Q. How is it possible that Women should have faces of Angels and heads of Divels A. Be not Divels called Angels in holy writ Read the Scriptures and yee shall be resolved Q. Doe you thinke that a Lover may bee enchanted by the sight of his Lady A. If Sheepe after the mind of Virgil by a looke may be charmed How much more may delicate Love be subject to enchantments Q. Can women by any celestiall influence be made better or more rigorous toward their loving servants A. The Mathematiques Astrologians and Magitians by divers and many experiences and peremptory reasons affirme the contrary Q. How can the fire of Love not participant with any other element inflame our hearts A. It is onely a manner of
to be perswadâ— that they be beloved A. Because they perceive not themselves amiable and because they knâ—â—â— that in them there is nothing that maâ—â— incite others to love them Q. Wherefore doe Lovers many tiâ—â— write to their Lovers with the Ioyâ—â— Onions or of Leamonds A. Because the thing which is writâ—â— with such Juice should not appeare â—â—nifest except it be neere the fire 〈◊〉 they doe so to keepe their love â—â—cret Q. VVhy do not Lovers subscribe thâ—â— Letters which they write to their Ladâ—â— and Paramours A. The reason and cause is abâ—â— mentioned being assured that if thâ—â—â— Love were deciphred they should have lesse pleasure Besides this a â—â—ay should be opened for false tongues â—â—o impeach and let their minds and purposes Q. VVhy doe Lovers write one to â—â—her amorous Sonnets in rhyme rather 〈◊〉 in prose A. Poetry is the friend of Love And all the praise belonging to love was alwayes more sweetly sung and celebrated by Poets then by Orators Q. Wherefore doe women so willingly â—â—â—old themselves in Glasses A. To contemplate and behold their beauty to esteeme the same as it is worthy Or else it proceedeth of a certaine â—â—ghtnesse that is in them Q. But wherefore use they more wilâ—â—ngly Glasses of Steele then of Christaâ—â— A. Steele is of a more sound substance comforting with his glimpse or reverâ—eration the sight more then Christall â—oth Q. Wherefore doe we present women with Glasses Gloves Chaines Iewels â—nd prety Fannes to coole their Faces or defend the same from the sire A. Glasses doe serve them to see theâ—â— beauty Fannes refresh and coole them 〈◊〉 Chaines doe signifie that they be fooles and had need to be chained Gloves doe let their hands from snatching still ready and proper to the spoyle Rings that they may consider the end with the beginning and to thinke upon the time present and to come Q. What is the occasion that many women have lived chastly in their youth and approaching to age have giâ—â— themselves over to wantonnesse A. It may be that in their youth they laboured much for travell is enemy to love Or else they were so well lookeâ—â— unto that they had no leisure or time to attempt that enterprise Q. VVhereof doth it come thas loving and amorous women be given to babble and prate more then others A. If love be not too excessive it rendreth and maketh folkes joyfull lusty and well spoken And commonly it seemeth that heavinesse stoppeth the Orgaines and conduites of the voyce â—â—onâ—rariwise joy and gladnesse of â—â—â—e heart doth open and unloose â—hem Q. What is the cause that many wrapt with love doe upon the suddaine lose his love A. All they which be of hote complexion be subject to suddaine mutations and changes and runne hither and â—â—hither without any rest Q. Whereof commeth it that Lovers â—â—ose their eating or appetite The amorous passions doe disperse their hearts into sundry parts and their â—â—ively and vitall spirits be unproper to digestion through being too much distracted hither and thither and plunged â—â—n affections of Love Q. Why did the ancients paint Love with a window or a gate in his stomack wherein were written these two words Farre off and at hand A. To shew 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 shew that betweene Lovers there should be nothing covered or hidden Q. Wherefore doe some paint Love with the face of a man and not of an Infant A. To shew 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 greene Robe A. Because Lovers live in continuâ—ll hope and greene doth signifie no other thing then 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 shew that in love there is both prosperity and adversity which are represented by those two seasons Q. VVherefore doe they give him wings A. Because the desires of Lovers doe tend alwayes to high things Q. Wherefore doe they make him a Child A. Because that whosoever doth give himselfe to love hath no understanding for most commonly he loseth for a thing of nought matters weighty and of great importance Q. What mooved the inhabitants of Cypres to paint Love having a Turkie bow behind his backe and his arrowes before A. It was because that Love hath a custome to wound all them that hee meeteth And because that he secretly doth the same they place the Turkie bow behind his backe Q. Wherefore be his arrowes never blunt but sharpe A. Because they should wound the better and enter more deepely for they make him sore to feele that he is wounded with them Q. How commeth it that one looke is more hurtfull to Lovers and woundeth them more then any touching or talke A. That is because Love taketh his beginning of looking Q. Why doe Lovers waxe so soone pale and leane A. The passions of the mind doe bring the body to a poore estate Q. Whereof commeth it that Postes Ryders Weavers and generally they which be accustomed to great agitation of the body be more veneriall then others A. Moving doth heate the reynes and the vessels of generation Travell also doth open the conduits where the seed doth passe it is not to be doubted but cold doth cause the humours to be in a manner unmoveable letting the seed from comming to the generative parts Q. Whereof commeth it that men of hote strong and good complexion abstaining from copulation with women doe commonly fall into the fluxe or have the yealow Iaundose or be troubled with immoderate choller A. Men with their seed doe avoid certaine corrupt humours the which remaining in the body be converted either into choller or else into the yealow Jaundise Q. VVhat is the cause that Harlots and whores doe smell so rammish A. Because they sildome retaine their seed which being out of the Matrix doth corrupt and stincke Q. Is it lawfull for a Lover to take his pleasure with any other besides his owne Lady A. I answer no. Neverthelesse his Lady being absent and he cannot enjoy her he may have liberty to use another if she resemble his owne in such perfection as she may be tearmed a second Lady but not in any wise to fixe his heart upon her Hee then I say I that useth such a one in his Ladies ahsence is the rather to be excused but neither of them is to be admitted in my judgement if he meane to deserve the title of a true Lover Q. Tell me then what thing is Love A. It is a passion that doth blind
serve fruit after meate and not before A. Because that a full belly demandeth sweet things or else the heavinesse of the fruit driveth downe all other meates Q. What causeth the haires of sicke men to fall A. Because the nutriment wherewith haire 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 haire is vanished before the haire hâ—th taken roote and therefore can bring nothing forth Q. Whereof commeth it that in old folke the haire of the browes groweth more then in other members A. Because in the age the bones of the browes be enlarged and doe open the way to vapours Q. Why is the water better that runneth upon the gravell of Sand or upon the earth so that it be not stinking then that which runneth upon the rocke or upon stones A. Because that earth and gravell doth cleanse it better then either stone or rocke Q. Wherefore commeth it that the haire waxeth hard and sharpe when one is dead A. Because the haire is no more nourished with the vapours of the body and because the pores be closed up Q. But whereof commeth baldnesse A. Of corrupt fleame Q. Why be men sooner bald upon the Head then in other parts of the body A. Coldnesse of the braine is the cause Q. VVhy is it that studious and learned men be so soone bald A. Of the great diminution and weaknesse of their spirits or else of great indigestion that causeth fleame to abound Q. Why doe we sweate more sleeping then walking A. Because heare in sleeping is united and joyned which hath more vertue to drive away all superfluous humours Q. VVhy doe we count raine water to be the best A. Because it is better fined and soden in the ayre and so more proper and meete to nourish Q. VVhereof commeth it that many are healed of a Quartaine by a sudden feare A. Like as the Quartaine 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. VVherefore are those waters better that have their course towards the East then they that runne towards the West A. Because that by running against the Sun they doe fine and waxe warme and doe lose their natuâ—all 〈◊〉 Q. VVherefore doe Musitians when they entend to sing and Advocates before they pleade eate Leekes rosted in the embers A. Because that Leekes have a certaine slimish moistnesse that cleanseth the pipe of the Lungs Q. Why doe Physitians give order that meates in winter ought to be of a grosse nourishment and in Summer fine and light A. Because in Winter the naturall heate flying the cold and retiring into the inward parts doth cause better digestion But in Summer heate seeking for heate is dispersed and is not of force to digest Q. Why doth too long watching make braine feeble A. Too long watching doth engender and multiply Choller the which by that meanes doth dry and extenuate us Q. But why cannot the child borne in the eigth moneth live and the child of the seventh moneth customably doth live A. Because the number of seven is a perfect number If the opinions of the Pythagorians be true Q. Wherefore be steele glasses better for the sight then other glasses A. Because steele is harder and doth represent unto us more substantially the tyre that receiveth the light Q. VVhereof commeth it that vineger doth stoppe bloud A. Because the nature thereof is binâ—ing Q. Whereof commeth it that women and little Children doe so quickly weepe A. Of the great humidity and moistnesse that is in them Q. Whereof commeth it that among birdâ— the Sparrow liveth least while A. Because he is too leacherous Q. Wherefore be women with child in more danger to miscary in the first second and third Moneth then in the rest of the moneths that follow A. Because the Infant is most tender much like to an apple that beginneth to be fashioned not yet having the stalke strong enough to sustaine it Q. VVhy be children borne more safely in the seventh eigth and ninth moneth then before A. The riper that the fruite is the sooner and easier it falleth Q. Why is the travell of some women greater and more painfull then of other some A. There be divers reasons for sometimes it commeth 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 turne Q. But why are women being with child of a man child lesse molested and in better health then they that be with child of a woman child A. The male is alwayes more lusty and beareth himselfe better troubling his Mother lesse then doth the female which is cold and heavie of mooving Q. Why is not wine good for Children A. Because it heateth and moisteneth too much and filleth the head incontiâ—ently full of vapours Q. Why doe not women commonly exercise both their hands as well as men A. To exercise both hands proceeâ—eth of the force and strength of the sinewes and muscles the which is not in women Q. Whereof commeth the sterility and barrennesse of women A. It proceedeth of mans causes either of the coldnesse 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. VVhy is a drunken person cold the wine being hote A. Because naturall heate is extinct by the heate of the wine Q. Wherefore have women most commonly the headach more then men A. The vapors of the menstruall blood â—â—â—end to the head which causeth the 〈◊〉 Q. Why have men more teeth then women A. Because they are more abundant both in blood and in heate Q. Wherefore doe maydens voyces change when their breasts begin to waxe great A. Because the Organes of the voyce are then more loose and lesse closed Q. Why have women their brests above their stomakes and other creatures underneath A. If womens breasts had beene placed under their belly they having but two feete it would have hindered their going which troubleth not other creatures that have foure feete Q. Wherefore is wine forbidden them that have paine in their sides A. Because it burneth and sendeth to the sides divers burnt and adust humours which encrease the disease Q. Whereof commeth it that Twinnes are not so strong as other Children A. Because the seed which should 〈◊〉 to the genaration of one is parted into two Q. Whereof commeth it that our priuy parts are more subject to catch hurt then the other parts of our body A. That commeth of the heate and moistnesse united together which are the cause of all corruption Q. Whereof commeth it that fasting spittle is good to take away the spottes of the body and not spittle after meate A. Because
that the Lyon â—oth so much feare the flame of â—ire A. Naturally the fire is hurtfull to the sight and especially to those that are hot and dry as chiefly the Lyâ—â— is Q. Whereof commeth it that manâ—ind hath the head more hairy then any other creature A. By reason of the great coldnesse of the braine and heate of the heart which panteth continually and bringeth forth many vapours which doe engender haire Q. Whereof commeth it that the Serpent doth so much flye the hearbe called Rue and especially the wilde Rue A. Because the Serpent is cold drye and full of Sinewes and the hearbe Rue of a contrary nature Q. How chanceth it that all gelded Creatures are weaker then tbe ungelded A. Because the strength commeth from the Coddes Q. Whereof proceedeth it that whâ—â— one is hungry the spittle is more bitter and salter then at other times A. Because hunger augmenteth choller the which easily turneth into bitternesse by reason of his sharpenesse Q. VVhereof commeth it that milâ—â— sometimes doth loosen the belly anâ— sometimes bindeth it A. That proceedeth of the divers qualities which are in Milke Q. Whereof commeth it that most commonly women are fatter then men A. Because they are colder and doe lesse labour Q. Why have not men so great breast as women A. Because they have no menstruall blood and further they have no vessell to retaine it Q. Whereof commeth it that great nipples or teates are not the best A. The heat is better inclosed in a little and round Nipple then in great Teates where the warmnesse of the milk â—â—neth out Q. Whereof proceedeth it that betweene thirteene and foureteene yeares the Nipple of young maydens doe begin to pricke A. Because at that age the menstruall blood beginneth to encrease in them Q. Whereof commeth it that the milke in a womans breast suddenly decayeth if she give herselfe to â—e immoderate in lust A. Because the menstruall blood doth not ascend to the breasts to nourish the child Q. VVhereof commeth it that those women that are with child of a Sonne have their right breast harder then the left A. It is because the male breedeth in the right side and so the menstruall blood comming to that side to nourish the child maketh it more hard and stiffe Q. Wherefore hath Nature given unto woman but two Teates onely and other Creatures more A. Because other Creatures doe 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 thicke and plentifull milke a token of a man child and the milke that is cleare and thinne betokeneth a daughter A. The woman being with child with a Sonne is of greater heate which thickeneth and maketh the milke to digest contrariwise the milke of a woman being with child of a Daughter is lesse digested by having of lâ—sse heat Q. VVhereof commeth it that the milke of faire women is not so good as of blacke women A. Browne women are of hotter complexion and therefore have their milke better digested Q. Whereof commeth the disordinate desire that women with child have to eat things that are loathsome most commonly in the first or third moneth 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 marvell although their appetite be without reason Q. VVhy doe Physitians appoint the bread for those that be sicke to be first tempered before it be given them A. The Leave â— hath a certaine corrupt heat in it which augmenteâ— fâ—â—â—ers in such sort that it corrupteth the â—read if there be too much Q. Whereof commeth it that 〈◊〉 pasty the more it is kneded the better is A. It is because the liquour 〈◊〉 meale and the leaven being well incâ—â—porated and the moystnesse resolvâ—â— the bread is more wholesome and bâ—â—ter Q. Whereof commeth it that 〈◊〉 outward parts of the body are more suâ—ject to cold then any other part of 〈◊〉 same A. Because they are thinner aâ—… further from the hart Q. Whereof commeth it that 〈◊〉 hearbes Purslin and Lettice doe 〈◊〉 coole and then warme the bodies of thâ—â—… that doe eate them A. Untill the digestion be made thâ—… coole the body but the digestion madâ—… they change into good bloud and 〈◊〉 encrease heate Q. Why is the Capon better 〈◊〉 〈◊〉 eaten then the Cocke A. The Capon oâ—eth not his moi 〈◊〉 〈◊〉 nesse because he treadeth not the 〈◊〉 Cocke doth and therefore is 〈◊〉 〈◊〉 Q. What is the cause that after sleepe 〈…〉 our selves A. To drive away evill vapours Q. Why doe they that have travelled â—eepe better then others A. Because the spirits desire to bee at â—est Q. Whereof commeth it that they which are drunke in beholding one thing doe thinke that they see two or maâ—â—y A. That commeth of the continuall and sudden motion of the eâ—es proceeding of the vapours and exhalations of the wine Q. Why is a Drunkard of better â—udgement in 〈◊〉 that are bitter 〈◊〉 salt and of evill east then any other A. A Drunkard hath his tongue better seasoned with the liquour and sweetnesse of the wine and hath more moistnesse in his tongue then he that liveth soberly whereby hee may the better judge Q. What difference is there betweene heavinesse 〈◊〉 head and Drunkennesse A. Heavinesse in the head causeth oppilations and stopping Drunkennesse commeth of subtile vapours which trouble and mingle themselves with the braine and the vitall spirits Q. Whereof commeth it that they which have grosse cheekes are of dull and hard understanding A. Grosse flesh commeth of grosse humours which also causeth grosse spirits and so consequently dull understanding Q. VVhy doe they rubbe their eyes that would sneese A. Sneesing commeth of heare and the rubbing provoketh heate Q. VVhy doe 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 sneese twise together A. Because there bee two holes or breathing places in the nose Q. Whereof commeth it that cold water being cast in the face doth stanch bleeding of the Nose A. It is because that by that meanes heate is driven in Q. Why is smoke painfull to the eyes A. Because the eyes be of a weake complexion Q. Why doe they live longest that dwell in hot Countries A. Because they are dryer and their naturall moystnesse and heate doth preserve them the better Q. Why doe we smell a thing lesse in Winter then in Summer A. Because the ayre is thicker and lesse moveable Q. Whereof commeth 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 lesse it stinketh A. The excrement the longer it tarrieth in the body the more it dryeth and is of lesse
and not a simple Souldiour â—herefore hee behaved himselfe accoâ—â—ing to the Majesty of that Office and a like a private Souldiour Q. VVhy was Demetrius reprehended â—â—en he desired to have the surname of 〈◊〉 that had broken the first ranke of 〈◊〉 enemies A. The true title of a Prince is rather â—â—he just then mighty and ought raâ—â—er to resemble God by vertue then the Lyonby force Q. VVhy did Plato refuse to reduce the Commonâ—-wealth of the Cirenians â—â—to good order and discipline A. Because the aboundance of riches â—â—d made it too licentious Q. Where of came it that Marius Viâ—â—tus and Ventidius Bassus were so â—â—cellent in armes and did suffer 〈◊〉 patiently the labours of the â—â—â—res A. The one was a labourer the other â—â—epheard and the third was a horseâ—â—per whereby all three were used to 〈◊〉 travell to paine to heate and cold 〈◊〉 to sparenesse of life Q. What is the â—rue duty of a Prince A. To make his Subjects to live 〈◊〉 qâ—â—etâ—y and godly which thing he cauâ—â— doe if he himselfe be not good just 〈◊〉 vertuous Q. What difference is there betweene the equall 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 bee men naturally afraid to rebell or encounter with a Prince A. Because that after the mind 〈◊〉 Hesiodus the Prince is established by God Q. Thinke you that God hath any regard of things to come A. There is nothing more certaine Romulus testifieth the same being reâ—â—cued from the water and nourished with the milke of a Wolfe Abidus nourished with the milke of a Hind and Cyruâ—â— of a Goate Q. Is it any marvell then 〈◊〉 though the Persians did worship them 〈◊〉 Gods A. No truly Moreover Hoâ—â—er and â—â—sioduâ— doe affirmeâ— 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 thinke that it is lawfull for him to doe all things and that all wickednesse is sufferable having power 〈◊〉 doe what he list His great wealth and abundance may bee also the occasion and flatterers evill Ministers and truell 〈◊〉 of warre such as attend about his person Q. Which is the hardest thing for him to doe A. Dioclesian the Emperour said to know perfectly how to use himselfe 〈◊〉 his Kingdome Q. Why are civill â—arres so greatly 〈◊〉 be commanded A. Because hee that hath the 〈◊〉 and doth not onely what he listeth but 〈◊〉 they that take his part doe the â—â—me Q. Why bee Princes esteemed like vnto God A. As God considereth the affection of man even so the liberall and â—â—â—nâ—nimous Prince ought to consider 〈◊〉 heart and power of him that doth him service Q. VVhy was the liberality of Zeuxis reprehended of the ancients A. Because he gave to receiue twist the value Q. Whereof proceeded the custome that the Kings of Persia had to give gold and silver to all women that they 〈…〉 and 〈…〉 Darts and Arrowes A. Gold and silver is convenable to women and weapons to men Q. Why did Plato in his lawes forbid that any God should be made either of gold or silver A. Because hee deemed those mettals to be the very poyson of the world Q. Why did the Kings of Persâ—◠〈◊〉 to reward women that brought forth many male children A. Because they filled the Country 〈◊〉 Souldiers which served for the â—â—servation of the same Q. How was Caesar heaâ—ed of the 〈◊〉 evill A. By sobriety and abstinence from â—â—vine Q. Why have many wise men studied â—â—be obscure in their writings A. To astonish dull wits at the first â—â—ght thereby to encourage the studious 〈◊〉 search the mysteries and secrets of the â—â—he Q. How long is it lawfull 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 â—â—ught A. In our selves and not in other Q. Why is moderation so much commanded A. Because it encreaseth pleasure Q. Why did Epaminonâ—as make so â—â—tle preparation in a feast that he made 〈◊〉 certaine Embassadours A. To declare that they that can 〈◊〉 be rich and suffer poverty may 〈◊〉 be corrupted with money if it be â—â—red Q. What is most to be feared 〈◊〉 City A. Hunger Q. How may a man enrich himselfe 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 〈◊〉 himselfe A. By amending that fault in himselfe which hee espyeth 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 fâ—licity 〈◊〉 man A. In the quiet state of the minâ—â— Q. What manner of thing is Humaâ—â— A. It is a vertue joyned with good â—â—ction or rather a benevolence â—â—ed and tempered with dexteriâ—â— Q. What manner of thing is Merâ—â— A. It is an affection of the spirit joyâ—â— with Humanity Q. VVhat thing is facility A. It is a vertue which easily maâ—â—th a man to engender friendship with â—â—ers and doth long maintaine the 〈◊〉 Q. What be they that were 〈◊〉 facility A. Philip and Alexander his Son 〈◊〉 shewing the same to Dimocrates 〈◊〉 Architect Q. What is Faith A. It is such a godly vertue that all â—â—her vertues without the same is nothing Without faith wisedome is folly â—â—perance is displeased Force is ancient and Justice is turned into cruâ—â— Q. Of all the Ancients who wâ—â— most excellent in that vertue A. Sextus Pompeius Sonne 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 meanes enough whereby to arme himselfe at his pleasure and to use at one time sundry kinds of weapons Q. Where of commeth it that all men commonly are not wise A. The length of the body commeth of great moystnesse and heatâ—â— but drynesse engendereth wisedome in man Q. VVhereof proceedeth it that Iulges and Advocates are more reverencâ—â— of their Clients then Physitians â—ee of their Patients A. The gâ—inâ— and hope of Clients dependeth upon the Judges and Advocates but the â—â—pe of the sicke dependeth not onely of the Physitian but rather of God Q. Why did the Ancients call 〈◊〉 falling evill the disease of Hercules A. Because Hercules was subject â—â—eunto Q. What is the office of a thrifty 〈◊〉 A. To remember that which â—â—past and to thinke upon that to â—â—me Q. How may a man live godly A. To thinke every day to be the last â—â—y of his life Q. Why should a man take more care â—â—or his soule then for his boâ—â— A. Because the perfection of the â—â—le maketh the imperfection of the â—â—dy and the beauty or force of the â—â—dy maketh the
〈◊〉 the gall Feare 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 Antiochâ— give so great thankes unto the Romanâ—… for leaving him so little a Countrey which before was a King so mighty 〈◊〉 Prince puissant A. His modesty did him him to uâ—derstand that he was discharged of great burthen which hindred him â—â—fore oftentimes from sleepe 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 Shepheard to sheare his sheepe and not to pull of their skinnes Q. Dionysius of Siracusa wherein did hee shew himselfe 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 apparell which he ware when he was a private man Q. What manner of thing doe ye call shamefastnesse A. It is a certaine passion which maketh the person blush specially in any good and honest matter and proceeding of a certaine honesty of mind Many have tearmed it to be the mistresse of comeliuesse and the mother of honesty Q. What was the cause of the victory that the Persians had against Astiages A. The shame that their wives 〈◊〉 unto them when they fled from the battell who seeing them runne away like sheep lifting up their garments smocâ— and all said unto them whether will 〈…〉 and dastardly men you 〈◊〉 dare not stand to the battell Whither will ye flye Is there no way left for you but to pierce againe the wombes oâ— your mothers Which man like wordâ— although proceeding from women mouthes made that dastardly Nation to returne and gaine the battell Q. VVherein appeared the honesty 〈◊〉 Socrates so much 〈…〉 A. Many and sunâ—â—y wayes but specially in this point for when he heaâ—â— any one talke dishonestly hee hid hiâ— head with his cloake untill the othâ—â— had done his tale Q. What is Abstinence A. It is a vertue of the mind bridlâ— by reason drawing us from disordinaâ—â— appetites which we have after the good of this world Q. What is Continence A. It is a vertue of the mind which maketh our sensuall appetites subject to reason so that by Abstinence covetousnesse is refrained and through Continence Leachery is chastised Q. Who amongst the ancients was esteemed most abstinent A. Paulus Emitius chiefly in the victory that he atchieved of the Persians and in the enterprises of Spaine 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 Caâ—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 defaâ—mation of Messalina the wife of Claudiâ—â—s A. Her dishonest intemperance and filthy lust who would not sticke to adventure combat with any adventurous Knight Q. How did Hieron of Siracusa 〈◊〉 so great fame being but the bastarâ— Sonne of a poore labouring man A. By great temperance honest and valour which did so shine in him that he was made Captaine Generaâ— of the Syracusiant amongst the Caâ—â—thaginians and in the end he behaâ—ved himselfe so well that he was maâ—â— King Q. What things are very 〈◊〉 A. Those which without respecâ— either of profite or commodity 〈◊〉 deserve of themselves to bee commenâ—ded And honesty is no other thing 〈◊〉 a provocation alwayes to doe vertuoâ— deeds Q. What was the cause of the glorâ— of Theseus A. The affection that he had to folloâ— the vertues of Hercules which cause him continually to be troubled bothâ— body and mind Q. In what vertue did Pomponâ—â— Atticus excell A. In modesty the companion 〈◊〉 honesty Such also were Hanniball Publius Surus Anaxilaus Epictetus â—nd King Philip of Macedonia Q. VVhat is the profit of Chastity A. To rule and governe the affectiâ—ns of the mind to chase away all disorâ—â—nate appetites to counterpoise riot â—ith reason and in all things to bee â—onstant Q. What difference is there betweene hastity and shamefastnesse A. Chastity is a generall chastisement four affections be it either leachery 〈◊〉 or covetousnesse But shameâ—â—â—nesse is tryed onely in containing 〈◊〉 leachery Those women then that â— chaste are such as have not commitâ—d offence neither in body nor thought at the shamefast are those which have 〈◊〉 to doe with any man but with 〈◊〉 owne husbands Q. How did Evagoras King of Cyâ—â—s obtaine so great renowne A. By not deceiving any man for â—â—ping of his promise gratifying his ends for his valour for being enemy to vice and all evill thoughts Q. What is moderate sparing properly A. It is a vertue neare unto modesty which is so necessary unto man thâ— without it he falleth into many vices causeth man to spend nothing superfluâ—ously and to spare nothing that is necessary to be spent Q. How may we godlily encrease 〈◊〉 goods A. By moderate sparing and by tifâ— iâ— the earth Q. What is sobriety A. It is a vertue that ruleth drinkâ— and eating without which other vâ—â—â—tues are obscure Q. How may that man become 〈◊〉 that is insatiable in drinking and 〈◊〉 A. By considering the follies which they doe that are drunke Q. Why did the Lacedemonians 〈◊〉 in their Feasts alwayes to cause one 〈◊〉 be made drunke for example unto theâ— children A. To make their children to abhorâ— beastly vice Q. How ought a man to drinke A. With such moderation that hee â—ay abate his thirst avoyding drunâ—ennesse the disease of the head and stoâ—acke which continually doe follow â—e same Q. What did obscure the great verâ—â—es of King Philip and Alexander the â—eat his Sonne A. Drunkennesse the like hapned â—â—so to Cyrus the lesse to Cato Promaâ—us and to the Sonne of Cicero Q. What signifieth wine so disordiâ—â—tely taken A. The blood of the earth converted 〈◊〉 to poyson Q. What made Masinissa of such â—eat estimation A. Sobriety and his being content â—â—ith such victualls as the meaner Soulâ—ers used to eate And by that sobriety 〈◊〉 behaved himselfe so well that at â—â—urescore and sixe yeares of age he beâ—â—t a child and at fourescore and â—â—velve he vanquished the Carthaginiâ—â—s Q. Why did Solon ordaine that man should lye with his wife but thâ—â— times in a moneth onely A. To accustome his people by liâ—â— and little to shamefastnesse a thiâ—â— that advanceth not onely women 〈◊〉 also men Q. How may a man avoid all horâ—â—â—ble and fear efnll things A. By vertue by which thing onâ—ly most cruell Tyrants have beeneâ—â— formed Q. VVherefore 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 vertue Q. What priviledge have brave 〈◊〉 valiant men A. To be none of fortunes subâ—jects Q. Is it possible to
might have their goods confiscate Q. Why did the Persians ordaine that he which procured to establish new lawes amongst them should be put to death A. That they might alwaies continue in their old customes Q. How may the just and vnjust bee knowne A. By law and not by Nature Q. What is the foundation of Lawes A. Vertue Q. How did Chrysippus paint Justice A. In forme of a Virgin having a severe grave and fearfull countenance yet neverthelesse honourable shame fast humble and full of Majesty Q. What is Nobility without vertue A. It is a thing stuffed with pride and violence Q. Shew me I pray you what things are contrary unto vertue and which are like thereunto A. The contrary of wisedome is foolishnesse and the like to it is subtilty The contrary of CoÌ„stancy is inconstancy and his like obstinacy Strength hath for his contrary feeblenesse of heart and hardinesse for his like Injustice is contrary to Iustice but Cruelty is kin to Iustice Q. Why would not Plato return home to his City although he was greatly required thereunto by the people A. Because they would not vnderstand just and reasonable causes and because he could not get them by any meanes to acknowledge the same Q. What is Innocency A. It is a certaine nature so well ingraven in the heart of a man that it causeth him that he cannot nor may not doe hurt to any man Q. What is he that worthily deserserveth to be called happie A. He that goeth about most of all to resemble God Q. Which be the vertues that doe conduct or bring us to heaven A. Charity faith hope piety Religion and godlinesse Q. What things are contrary to them A. Hatred meredulity dispaire impiety Hipocricy and wickednesse Q. Which are the morall vertues A. Prudence Iustice strength temperance magnanimity magnificence liberality sloutnesse of courage meekenesse innocency continence gravity fidelity and shamefastnesse Q. Which be the vices that are contrary to the said vertues A. Imprudence Injustice fury intemperance pride vain-glory covetousness fearefulnesse choller noysomenesse incontinency rashnesse infidelity and holdnesse Q. Is vertue the soveraigne goodnesse it selfe or the way to attaine thereunto A. It is the Ladder to climbe thereunto Q. May vices be turned into vertues and vertues into vices by the variety â—f the time places and customes or no A. Yea considering the diversity that 〈◊〉 amongst the people in their manner of livings Q. May a young man be wise A. Wisedome commeth not but by long space Q. Nobility doth it proceed of vertue 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 Latine Authors Evenâ—â—um Q. Why were Lawes established A. To bridle the wickednesse of our minds Q. Which is the most dangerous Ignorance A. Not to know God and afterwards not to know himselfe Q. May a Captaine overcome Fortune with prudence A. Very hardly considering that fortune is by the Poets made a goddesse and placed in heaven Q. Why is vertie so much to be beloved or imbraced A. Because she is conformable to reason Q. VVhy ought not wise men to feare death but rather to desire the same A. Because that our life is nothing else but a prison Q. VVhat Poets are to be eschewed and chased A. Those that write onely to please and delight the eares and to corrupt youth Q. VVhereof consisteth the force of an Army A. Some say that it resteth in councell others in the fortune of the Captaine some say that it consisteth wholly in the hearts of the souldiers other in strong holds and some in that the souldiers be well armed and appointed Q. VVhat warres be lawfull A. Those that be made to obtain peace Q. Why was Octavian the Emperor esteemed happy A. Because he raigned in peace 56. yeares Q. Is it a fable or History that Gyges by vertue 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 avoyd all dangers and if it be credible that Appollonius did live a hundreth and thirty yeares alwaies as it were at the flowre of his age by vertue of seven Rings that Iarcas gave him and if a man may beleeue 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 beleeved Q. Why did they prepare Arkes and â—ageants of tryumph at Rome A. To stirre men to vertue Q. What was the true meaning of the three Syrenes A. They were three harloâ—s which with deceits and with sweetnesse of their voyces vsed to deceive those that were given to Banquets and pleasure Q. Why was the Temple of Diana of Ephesus erected A. Some thinke 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 Laborinth or Maze A. Because the entry thereof is easie but the comming out very hard Q. Why did Nature make Mercurie A. To make Alchimists fooles and covetous men poore Q. Whereof proceedeth it that the Philosophers of our time are for the most part covetous and of evill life and manners A. They turne vertue into vice because they see Princes to make 〈…〉 account of those that be vertuous Q. Whereof proceedeth the credite that Flatterers have of Princes A. Princes for the most part be great lovers of themselves and therefore doe love those that doe praise them in which point they doe resemble certaine beasts which can scarce see at noone dayes and in the darke their eyes be very cleere Q. Whereof commeth it that dogges doe alwaies barke at those that be ill apparelled ragged and torne like beggers A. Those are the dogs of the Cities accustomed onely to see people richly and well apparelled and contrariwise the Countrey Dogs doe never barke at any peasant or begger Q. Why is wine forbidden women in some Countries A. Because it provoketh lechery a thing very vncomely in women Q. What meaneth this Proverbe Take away the light and every woman 〈…〉 A. Perhaps because they would be all naught if shame fastnesse did not let them Q. Wherof commeth it that for yâ— most part the learned have very evill sight A. Jâ— commeth of the paper which they doe oftentimes handle for there is nothing more hurtfull to the sight then whitenesse Or else we might rather say that much study doth coole the parts of the body specially those which are colde by nature as the braine the stomacke and hindreth digestion in such wise that by evill digestion 〈◊〉 engendreth in the body and stoppeth the conduit then the eyes aâ— partakers of such passions are debilitated Q. Of what power is Negromanciâ—â— and Witâ—â—craft A. If a man may beleeve the dreame of many writers it can stay
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 turne that we hope for as thougâ— it should without all doubt happen unâ—to us Q. Why was Chrysippus disdained oâ— all other Philosophers A. For his arrogancy for he boasteâ— that he knew all things Q. Why was Hippocrates blamed 〈◊〉 arrogancy A. Because hee wrote to Xerxâ—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 hee said that Leda her mother for all that she was gotten with child by Iupiâ—â—r had not made Helena so faire as he 〈◊〉 painted her Q. How ought a man to behave himselfe towards his friends A. In such sort as a man must thinke that in time to come they might bee enemies although that Cicero maketh a mocke at that opinion and saith that it is the poyson of friendship Q. How did Miltiades the Sonne of Cimon of Athens obtaine so great renowne A. Because there was no man how poore 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 doe it openly Q. Whereof commeth 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 himselfe to all uses and fashions like to the fish called Polpo which taketh his colour of the Sand where he gravelleth or groundeth himselfe Q. Vpon what reason did Homer caâ—â— certaine people of Thracia halfe 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 bnt men The like affirmeth Menander of thâ— Geti or Gothes But what good can aâ— housholder doe without a woman surely in mine opinion J speake it noâ— to please women no more then a maâ— can live without meate or continuâ—â— without cloathing 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 vertue A. It is an Harmony or pleasant accord of Nature with other good things agreeing thereunto Q. VVhat is the chiefest goodnesse according to the Philosophers opinion A. To feele no kind of sorrow as Hierom Rhodiotto saith albeit that the Sâ—orques and Epicurians affirme the contrary Q. Why is Lycurgus amongst all the Law-makers esteemed the best A. Because he did observe and keepe that which hee himselfe commanded Q. Why did the Poets faine that Prudence was borne or 〈◊〉 of the braine of Jupiter A. To declare that wit and understandings whereof Prudence doth spring which causeth us to foresee all things undivine Q. VVherefore doe the Poets fainâ— Philocteres to bee 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 himselfe Q. Wherein consisteth true force A. To abide and support all hard things and not to imbase 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 Romanes tearme God to be Optimum Maximum so much to say right good and very great And wherefore did they place Optimum before Maximuâ— A. The one Epitheton signifieth vertue and the other puissance or migâ—â—â— yet vertue was alwayes preferred as he chiefest Q. What moved Anoxagoras to give all his goods to his friends A. The more franckly to play the part of a Philosopher to yeeld unto heaven our true Country whereof wee doe take our beginning and issue the first fruites of our minds and spirits Q. What was the cause that Accius the Poet did make a Comedy intituled I l 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 necessiâ—y and not afterwards when ill fortune did succeed Whereof rose the proverbe Sero sapiunt Phryger Q. Wherefore did the Romanesâ—earme â—earme Fabius Maximus to be the Targâ—t of the Roman people and Marcellus the Sword A. Because the one gave himselfe to maintaine the Common-wealth but the other was eger and sharpe to revenge the enemies of the same And yet both they were set together by the Senates order that the gravity of the one might moderare the hardinesse of the other Q. VVherefore is Pompeius reproved by certaine Historiographers not to have beene skilfull and wise enough A. Because at the journey of Pharsalia which he lost hee 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 Emperour Otho A. The hazarding of the battell 〈◊〉 his enemies being as it were in despaire Q. What difference is there betweenâ— prudence and vivacity of wit otherwisâ— called pregnancy of mind or Sagâ— city A. Prudence giveth good counsell and the pregnant wit comprehendeâ—… and judgeth the counsell which is moâ—â— requisite the one being necessary fâ—â— the other Q. Wherefore was Paulus Minutiâ—… the companion of Fabius esteemed 〈◊〉 prudent and wise A. Because he tooke counsell of himselfe in that which he knew and followed the counsell of others in that which he did not understand esteeming him to be a sot and a beast that had not good advice in himselfe 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 â—hole in his head wherewith hee taketh â—yre thrusting forth abundance of water sometimes here and sometimes there Q. Why was Lysander so flouted and mocked of his owne people A. Because he â—aunted and boasted himselfe 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 Eâ—â—irots so greatly esteemed for his subtilâ—y A. Because all that he did was for â—he publike wealth 〈◊〉 and not for his owne particular profit Q. What is Equanimity a vertue so much praised A. It is a certaine purenesse and constancy of mind wherewith we continue alike in prosperity and adversity not being pussed up with pride or abasing our mind Socrates the Philosopher and Antoninus Pius the Emperor was excellent in that vertue Q. Where is the seate of the affections in our bodie A. Joy resteth in the splene Anger