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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B04357	The wonders of the world: or, Choice observations and passages, concerning the beginning, continuation, and endings, of kingdomes and commonwealths. With an exact division of the several ages of the world ... the opinions of divers great emperours and kings ... together with the miserable death that befel Pontius Pilate ... a work very profitable and necessary for all. / Written originally in Spanish, translated into French, and now made English, by that pious and learned gentleman Joshua Baildon.; Silva de varia leción. English	Mexía, Pedro, 1496?-1552?; Baildon, Joshua.	1656 (1656)	Wing M1957; ESTC R215366	95,994	143

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

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

principal fundamentals of virtue the patience of silence The Romans amongst other of the vanities of their Gods had one a Deesse of silence named Angeron which they painted with her finger in her mouth in sign of silence And saith Plinie they sacrificed to her the 21 of December whereof Varro Solinus and Macrobius make mention The God of silence was likewise adored by the Egyptians and they pourtraied it with the finger in the mouth Catullus and Ovid have also written the same thing whereby one may know in what reverence they had secresie seeing they adored it for a God Solomon saith that a King ought not to drink wine for no other reason but that where there is drunkenness there can be no secrets kept in his opinion he being unworthy to reign that could not keep his own secrets And faith further he which discovers a secret is a Traitor and he that keeps it is a faithfull friend CHAP. V. How commendable it is to speak little TO speak little and in that little to be succinct and short is a great virtue and very commendable for all men to know Solomon saith that much speech cannot be without much in and he tht refrains his tonge is wise And again he that keeps his tongue guards his soul And on the contrary he that speaks inconsiderately gives himself a prey to many mischiefs one might bring here the testimony of many learned men But the text in the holy Evangelists shall serve us where it is said that we are bound to give an account for every idle word The Lacedemonians amongst all the Nation of the Greeks delighted most to speak short in such sort that if any were succinct in his speech one would say presently he spake Laconian Philip the father of Alexander demanded to pass through their Country with his army and in what manner they would have him pass a friend or an enemy To whom they answered briefly and without many words neither the one nor the other Artaxerxes King of Asia threatned likewise that he would come and sack and pillage them to which threatnings they answered come and do what you will My thinks they could not in many words have answered more gravely The Ambassadors of the Samians made a long speech in their consistory so that the Auditours being wearied with such a long discourse gave them this answer We have forgot the first part of your propositions and for the rest we cannot understand it Again the other Ambassadors of the Abderits for that they affected too much the exposition of their Ambassage and desiring their dispatch for a return was answered by Agis King of the Lacedomonians Tell the Abderits we have heard you all along and as long as you would speak A man once speaking to Aristotle held him with such a long prolix discourse that himself finding his own fault concluded with an excuse that he would pardon him that he had used so many words to so wise a Philosopher Aristotle answered him very mildly Brother you need not ask me pardon for I was thinking of another matter wherein Aristotle payed him and answered in few words to purpose We have another example of the Theeves that robbed and killed the Poet Livie for as they were pillaging of him in the high-waies far from any company and where none could espy them He saw a flight of Cranes in the air to whom he cried aloud O Cranes you shall be witnesses of what these men do now unto me After his death it was a long time before any could be known or suspected of the murther till a time that there was a solemn meeting in the Country at which were these two murtherers where they heard a great company of Cranes make a noise in the ait whereat one of them said to his companion in a jeering manner not thinking any else had heard him hark hark yonder are the witnesses of the death of Livie But by chanee one that was by overheard them and could not tell what it meant but suspected some evill which made him advertise the Judge and the Governours what he had heard To make short my two gallants were taken and confessed the truth and were executed according to justice proceeding from their too much talk without heed taking For this reason ought to a man take heed what he would speak before he let a word escape from him and to consider before whom and in what time and place to speak Hecates the Greek Orator was reprooved for that being at a feast he spake never a word which Archimides understanding answered for him Do not you know that those which know when to speak well know as well when to be silent I might alledge infinite examples in divers histories in severall times of the dangers ignominies and death it self which hath happened to men by their too much babling Therefore a man ought well to consider before he opens his mouth whether that which he intends to speak may not turn to his prejudice The great Cato called the Censorian was from his infancy naturally slow of speech whereof being reprehended by many who conceited that he affected too much extream taciturnity made them this answer I am not displeased that I am reproved for holding my peace seeing none hath occasion to reprove me for my course of life for then and not before I shal break silence and shall then know to speak what I cannot keep in Isocrates in his book to Dominicus writes that there are two times set for to speak one when the businesse is necessary the other when a man speaks of what he knows Plutarch compares him that speaks of what he knows not to an empty vessell which sounds more than one that is full The Philosopher Zeno shews us that nature hath given us two ears only one tongue for this cause that we may hear much and speak little Horace counsels us to shun those that ask many questions because they are occasion of much babling Suetonus reports and divers others confirm it that the principall reason that moved Octavian so much to favour Mecenas was because of his Taciturnity and little speech Cicero affirms that Cato the Oratour would never put any oration of his in writing saying that if he should speak any thing he might repent of he would not have his hand brought as a reproach against him which he could not deny And lest in reprehending too much speech I should run into the same errour I will hold my peace with the Philosopher concluding that I have repented me many times for speaking but never for holding my peace CHAP. VI. Of the strange opinion of the Egyptians touching the life of Man judging it by the proportion of the Heart WHat I shall say of this will seem novelty to some fabulous to others because it is a difficult thing to prove neither do I intend to oblige my self to make it good nevertheless me thinks the authority of those that

a meal hath so much the greater charge and weight And neverthelesse it is so and we need not marvel at it for eating and drinking augments the spirits and chears him which makes him grow and increase in natural heat From hence it comes that when one man assays to lift up another if he wil that is lifted up he can make himself heavier by forcing forth his breath with in him which if he should keep in he would weigh lighter also one that runs breaths but little that he may run the more swift because the air being a very light Element desires to lift it self up high where its place is naturally as we see a piece of skin of chejucel or a bladder unblown thrown into the water it sinks presently but blow it up with air and it swims above the water In the same place Plinie saith That a body dead in the water when it comes to float if it be a man his face will be upwards towards heaven if it be a woman she wil rise with her face downwards which provident nature hath so ordeined to cover the shamefull parts of a woman There is yet an other natural reason for it And that is that women weigh heavier in the foreparts because of their breasts And men in their back-parts because of their shoulders CHAP. IX That death is to be judged good or evil according to the condition one dies in with examples of the death of divers IT is common to all once to die but to know when or how or what manner of death is revealed to none but all consists in being found in a good or evil estate That death may not be termed unfortunate unlesse that which finds not a man in that condition which he ought to be It often hides it self and keeps in houses and places where we least suspect And for this cause we ought not to live one day without consideration of it To this purpose examples are infinite and I will bring some here worthy note considering the effects are so strange though such happen daily Aullus Gelius writes and after him Valerius that there is in Italy a Town called Croton in Calabria in which lived one called Milo that was so strong and fit for any thing he undertook that at all games feasts and publick wrestlings never could be found his like and for the most part carried away the victory in such sort that he was accounted the strongest and most valiant that could be found in his time This Milo travelling over a Mountain and withdrawing himself out of the common rode for refreshment saw amongst other Trees an Oak having two great branches which some had begun to cleave by great force with wedges and left them behind not able to perform it which he being very desirous to accomplish put both his hands into the cleft and drew till he had opened them a little more so that the wedges fell to the ground but whether because it may be his strength failed him or that it may be he thought the branches were not of so great force he let go a little whereby the Tree closed on such a sudden that both his hands were fast taken therein so that he could not escape out and none passing by to help him he died there in great pain and of famine one of the most miserable and unhappiest deaths that could be imagined for he was made a prey to the most salvage beasts and so his own strength killed him If the death of Milo was so strange this of Echilus the Poet is no less strange for he one day walking out of a Town in Sicilie where he dwelt to take a little warmth of the Sun because it was then cold weather and he being old and bald-headed whose head shone again with whiteness seated himself in a high place where the Sun beat and having his head bare an Eagle by chance flew over him in the Air having in his tallons a Tortoise and seeing the white head of Echilus took it for a stone and so let it fall a great heighth thereupon so to break it that afterwards he might get the flesh of the Tortoise to eat it which broke his skull whereof he died presently A wonderfull thing seeing that he sate so high in an open place where one would have thought it impossible for any thing to fall upon his head Baptista Fulgosa in a near book that he hath written of Examples recites the unfortunatee death of a King of Navarre named CHARLES this King was old and very ill and troubled with a great pain in all his Nerves for which pain by the counsel of all the learned Physitians there could be found no Remedie but one which was to wrap him in a linnen cloath steeped in Aqua-vitae and sow him in it round on every side and he which sowed him in having nothing by him to cut off the thread took a candle lighted that was next him the flame whereof took hold of the Aqua-vitae so suddenly that before the King could be unsowed again or have any help he was burned in the flame and so he was cured of the pain he had in his Nerves and likewise of all his other diseases The death of Philemon was very pleasant for seeing an Asse come near to a table where on there was figs and fell to eating them fell into so great a laughter that the end of his laugh accompanied the end of his life And it is reported that Philiston the Commique Poet died laughing And so we find many men that have died of joy of which number was Dennis the Tyrant of Cicilie Diagoras and that Roman Dame who seeing her son return home who was thought to be slain in the battell died presently That death of the Shepheard Cratis whether it be so or no is likewise very strange for being asleep on a Mountain amongst his Goats a Buck-Goat killed him for jealousie he had of one of the She-Goats with whom Cratis abhominably perverted the order of nature Lewis Celius and Volateran recites this story alledging for it some Greek authors I leave divers other sorts of deaths as that of Pope Bonniface who died mad being famished in prison Of Richard the second of England Of the Arch-Bishop of Magunce who was killed and eaten up by a multitude of Rats Of Decius the Emperour of whom Familius Victor writes that though victorious he was found dead swimming in a Lake In this sort in our time died Lewis King of Hungary And Sforza father to that gallant Captain Duke Francis Sforza drowned himself thinking to save one of his Pages Andrew King of Provance died by the hand of his wife assisted by some other women who strangled him and hanged him up The Emperor Tiberius was also poisoned by his wife Agripina So Kings Princes and great Lords are subject to unfortunate and unhappy deaths as well as poor men although somtimes they are advised thereof yet in vain CHAP. X. How many

One may gather as much out of the words of Aristotle which saith The Viper onely amongst other Serpents makes her young ones for first she forms them in her body of egs as fishes spawn then having formed them they remain three days wrapped up in a tender th●● skin which in due time breaks and sets the little ones at liberty because of which Apuleus in his apologie calls them Oviperes and not Vipers that is bred of egs And many times it comes to passe that this tender skin breaking in the belly of the Viper they come forth every day one even to the number of above twenty these are the words of Aristotle In another place in the third book of beasts he saith speaking of the bringing forth of Serpents The Viper before she brings forth little ones forms the egs within her And I think from thence proceeds this opinion who say that the little ones eat themselves out of the belly of the Viper For it hath seemed to them which maintain it that when Aristotle spoke of this first coming forth they would have it that they brake and gnawed the belly of the Viper Now leaving this discourse I say the Viper as venemous as she is gives succour and help to man Diascorides saith that the flesh of a Viper sodden or dressed may be eaten safely and that it is very medicinable for the Nerves and for the fight And to dress him to eat you must cut off the head the tail then the skin being taken off and well prepared boil him in oil and wine with good store of Aniseeds He saith also that of this flesh is made a kind of salt or pouder which gives a good appetite and is prepared in this manner Take a new earthen pot and put the flesh of the Viper in it dressed as before then put in salt and figs stamped with a competent quantity of Hony and the pot being well covered set it to bake a long time in an oven till it may be beaten and brought to a powder And whosoever afterwards would use it with other meats will find it very profitable and savoury Paul Egenetta saith that the flesh of the Viper is singular good for Lepers and Lazers and for that purpose esteems much of the salt forespoken of Plinie saith there is a certain nation in the Indies that eat Vipers Diascorides saith also that those that use to eat of the flesh of Vipers live long and in health Against the biting of this beast there are many remedies But Theophrastus names one saying that to him which is bit with a Viper melodie and musick help much Galen saith that the beast eats not all the time of winter and that she keeps her self as dead hid in the earth and then if you find her touch her or handle her she bites not and when Summer comes she recovers her force again So much Plinie reports of Lisards Snakes and all other sorts of creeping Serpents Aristotle saith they keep themselves so hidden in the earth three or four moneths without eating any thing Elian saith that the Vipers which breed in the Province of Arabia although they bite their teeth are not venemous because they eat Baum and lie under the shade of it And Aristotle saith they are very desirous to drink wine and that many people take them by putting vessels of wine in places where they haunt and so they make themselves drunk then they take them sleeping There are other things to be said of the quality and property of the Viper which I leave for brevities sake CHAP. XXVII Of the admirable property of a little beast whose biting is cured by the sound of musick and also of some ather infirmities that are cured by the same means THat which is said in the former Chapter by the authority of Theophrastus that the biting of the Viper may be cured with the sound of musick will make that which we shall speak now more credible Alexander of Alexandria and Piere Gilie a modern Author affirm and say that in Poville a country in Italy ther● is a kind of Spider which those of that country call Tatantola and some Phalange which in the beginning of Summer are so venemous that whosoever is bitten of them if he have not help presently he looses his sences and dies and if any escape death they are sencelesse and totally not themselves For which evil experience hath a remedie which is musick that which these Authors say is as a testimony of their own experience as eye-witnesses who say that as soon as any one is bitten they send presently for one that can play upon the Vian or Flute or some other instrument which play and sing divers lessons which being heard by him that is strucken by the venemous Spider he begins to dance and stir as if all his life time he had been accustomed to dancing in which sury and force of dancing he continues till the venome be dissipated and wasted And this Alexander saies that he hath seen that one that hath been wounded with this beast hath continued so long in dancing till the Musitians have been all weary and ceased and the poor dancer fall to the ground as dead having lost his strength but as soon as they began to play again he saw the poor sick man raise himself anew and begin to dance with as much force as before even untill the wound was entirely cured He saith yet further that if it happen that one that had not been well cured by Musick a short time after hearing instruments of Musick began to stir their feet and were forced to dance even till they were cured which truly is wonderfull in nature A sclepiades writes that singing and a soft sound of musick is a great help to those that are Frantick We read also that Esmineas the Thebean hath cured divers diseases and maladies by a sweet soft noise of Flutes Theophrastus and Aulus Gelius say that musick appeaseth the pain of the Sciatica and the Gout Again we find in the holy Scripture that David with musick cast out the evill spirit out of Saul Such is the great effect that proceeds from the cause of the great amity that the nature of man bears to musick And if we well consider we shal not find it strange that divers infirmities are cured by the means of musick forasmuch as we see that there are some beasts that kill laughing others weeping and others sleeping As Plutarch writes to Cleopatre CHAP. XXVIII Of a strange medicine wherewith Faustina was cured of dishonest love And of divers other remedies against that passion THat the affection and prison of the mind which is ordinarily called Love is a strong passion and of great effect in the soul let us ask of such men which by experience have known it and of such of whom examples are notorious namely of very excellent personages that have suffered their wills to have been transported even so far that some of