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
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
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
the Sun a hundred and eighty degrees in the other Hemisphere inferiour to the Town of Jerusalem to shew that it was true beyond that which Authors write The Text of holy Scripture proves it for it is certain that they never offered up the Lamb in sacrifice but upon the fourteenth day of the Moon Which Lamb was eaten by Jesus Christ and his disciples the day before his death As it was commanded in Exodus the twelfth Chapter and Leviticus the three and twentieth The next day was the feast of unlevened bread Christ the immaculate Lamb was crucified the Moon of necessity being at ful and opposite to the Sun which could not possibly make an Eclipse neither could any of the other Planets do it therefore it was miraculous and contrary to the order of nature and onely in the power of God who deprived the Sun of its light for that space of time By means whereof St. Denn is the Areopagite being that day in Athens and seeing the Sun so darkned and also knowing as a man learned in Astrologie and the course of the heavens that such an Eclipse must needs be contrary to the rule of nature spake with a loud voice saying Either the world would end or the God of nature suffer For this cause saith one that the Sages of Athens being astonied hereat caused an Alter incontinently to be built to the unknown God since which time St. Paul arriving there declared unto them who was the unknown God which was Christ our Redeemer God and Man which then had suffered by means whereof he converted many to the faith Some have been in doubt to know of this Eclipse and darknesse of the Sun were universal through all the world and grounded their argument upon that which the Evangelists saith over all the earth which is to say by a manner of speaking all the Country round about And Origen was of this opinion But what We see that in Greece even at Athens this tenebrosity was seen which makes me believe that this Eclipse was universal over all our Hemisphere and over all where the Sun might be seen I say so because over all the other Hemesphere where it was then night it could not be seen the sight of the Sun for that time being not there for it cannot illuminate at one instant but one half of the earth because of the shadow it makes Nevertheless we ought to know that the Moon being then at full and having no light but what she hath from the splendor of the Sun and again being in the Hemesphere which is under us she came to be violently eclipsed and darkenned by the onely cause and for default of the light of the Sun and so the darkness was universall over all the world because the Moon and the Stars can give no light unless they receive it first from the Sun CHAP. XXIII Of many passages quoted by divers Authors whâ—h have made mention of Christ. I Have divers times heard many learned and curious men which would ask a reason why and whence it proceeds that the Gentiles and Ethnicks have made so little mention in their writings of the life of Jesus Christ and of his miracles which were in so great a number and so publickly manifested even by his Disciples seeing that these Ethnicks have not failed to make mention in their books of other things particularly hapning in their times and yet not of so great importance To which I answer First that it is against truth to say that the prophane Historiographers have not spoken of them For there is an infinite whereof I will bring some examples for those that have no great knowledge in ancient histories My second reason is that we must consider upon this that saving faith and the law of grace given by Christ begun by him and his Apostles to be published through all the world was accepted by some which determined to live and die in it Others obstinate in their vices and sins did not onely refuse it but persecute it There was again others that kept the middle for although this seemed good unto them yet for fear of Tyrants and persecutors and other worldly considerations which made this holy profession disesteemed they would neither embrace it nor accept it The world being thus divided in three opinions those which confessed Christ did notable and marvellous things whereof many bear witnesse of their truth of which number are St. Dennis Tertullian Lactantius Firmian Eusebins and many others too long to recite The other wicked sort which persecuted it as a strange thing and utterly disagreeing to their law did eagerly pursue totally to ruine it and to hide the miracles life and doctrine of Christ For this cause they speak not of them or those among them which did speak any thing of them was but to make them contemned and to cloud them as did the wicked Porfice Iulian Vincent Celsus African Lucian and others such divellish men Against whom Ciprian Origen St. Augustine and others have written learnedly The other which either for fear or worldly considerations refused to be Christians or to love and to know the truth for the same reasons abandoned to speak of it and if some of them have touched any thing it hath been with jests and lies and that succinctly enough And neverthelesse even as when one would hide the truth under the vail of some colorable truth It often happens by a certain hidden propriety in the truth that he which would hide it disguiseth it and palliates it in such sort that by his own drift or discourse he discovereth his lies and the truth is discovered openly and manifestly So it hapned in this sort to these two kind of people For although they strove to put to an end and destroy the miracles and doctrine of Christ yet every time they spake of them they spake something by which they discovered their malice and the sincerity of that doctrine I could speak of many things that the Sibils have said and written but because that which they spake proceeded not from their own proper judgement but from the spirit of prophesie and as God had communicated it to them although they were Heathens I will leave them to come to other authorities The first and most evident testimony though it be the most common is that of our greatest enemies in the number of which is Iosephus by linage and nation a Jew and also by his life and profession He saith these words In these very times lived Jesus a very wise man if it be lawful to call him man because in truth he doth marvellous things and was master and Tutor to them that loved him and sought the truth The Jews and Gentiles assembled unto him and followed him in great troups And he was the Christ And although he were afterwards accused by the principals of our faith and crucified yet was he not cast off by them which had followed him before And three days after his death
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
them have died Jules Capitolin amongst other examples recites that which happened to Faustina daughter to Antoninns and wife to the Emperour Marcus Aurelius who fell in love with a Master of Fence or Gladiator in such sort that for the desire which she had of his company she was in danger of death she did so consume away Which being understood by Marcus Aurelius he presently called together a great companie of Astrologians and Doctours to have counsel and find remedy thereupon At last it was concluded that the Fencer should be killed and that they should unknown to her give Faustina of his bloud to drink and that after she had drank it the Emperour her husband should lie with her This remedie wrought marvellously for it put this affection so far from her that she never afterwards thought of him And the historie saith of this Copulation that the Emperor had then with her was begotten Antoninus Commodus which became so bloudy and cruel that he resembled more the Fencer whose bloud his mother had drank at the conception of him than Marcus Aurelius whose son he was which Commodus was alwaies found amongst the Gladiators as Eutropius witnesses in the life of the same Commodus The Greek and Arabick Physitians place this disease of love amongst the grievous infirmities of the body of man and thereupon prescribe divers remedies Cadmus Milesien as Suydas reports in his collections writes a whole book treating of the particular remedies to hunt out this disease of Love Amongst other remedies which Physitians give for this discase one is That to him that is passionate in Love one should put into his hands great affairs importuning his credit and his profit that his Spirit being occupied in divers matters it may draw away his imagination from that which troubles him and they say further that they should suffer him to be merry and conversant with other women Against this heat Plinie saith it is good to take the dust upon which a mule hath tumbled and cast it upon the Lover and all to be powder him or else of the sweat of a chafed mule as Cardanus affirms in his book of Subtilties The Physitians also teach how to know what person is loved of him that is sick in Love and it is by the same Rule that Eristratus Phyfitian to King Seleucus knew the love that Antiochus bare to the Queen Stratonicus his Step mother for he being extream sick and would rather die than discover the cause of his sickness proceeding from love which he bare to his fathers wife She came into the chamber just then when the Physitian was feeling the Patients pulse which beat so strong when he saw the Queen come into the chamber that Eristratus knew that he was in love with her and that was the cause of his sickness wherefore he found the way to make the King acquainted with it by such a means as would be too tedious to recite Which being experimented by the father and seeing his son in danger if he did not prevent it thought it good though contrary to the intention of the son which chose rather death than to be healed by his fathers Ioss to deprive himself of his Queen and give her to his sick son And so indeed the age and the beauty of the Lady and likewise marriage was more proper for the son than for the father And by this means Antiochus lived well and gallantly many years with his wel-beloved Stratonicus The History is very neatly recited by Plutark in the life of Demetrius And thus you see why Physitians say that you must feel the Pulse of those that are in love and repeat to them divers names of persons and if you name the right the pulse will beat thick and strong and by that you shall know whom they love By divers other signs one may know when any is in love and with whom which I leave to speak of now CHAP. XXIX Of the strange and furious love of a young At henian And of the ridiculous love of King Xerxes And how beasts have many times loved men and women TO see men affectioned to women and women to men is a naturall thing and to be believed But here blindnesse is come to that height that that which I intend to speak of seems impossible and incredible Historiographers write it for truth that in the Town of Achens there was a young man of an honest family competeutly rich and well known who having curiously observed a Statue of Marble excellently wrought and in a publick place in Athens fell so in love with it that he could not keep himself from the place where it stood but be alwaies embracing of it and alwaies when he was not with it he was discontented and blubber'd with tears This passion came to such an extremity that he addressed himself to the Senate at Athens and offering them a good sum of money beseeching them to do him the favour that he might have it home with him The Senate found that they could not by their authority suffer it to be taken away nor to sell any publick Statue so that his request was denied which made him marvellous sorrowfull even at the heart Then he went to the Statue and put a Crown of Gold upon it and enriched it with garments and Jewels of great price then adored it and seriously beheld it musing alwaies upon it and in this folly persevered many daies that at last being forbidden these things by the Senate he killed himself with grief this thing was truly wonderfull But if that be true which is written upon Xerxes and affirmed by so many Authours indeed he excelled in folly all the men in the world They say he fell in love with a Plain tree a tree well known though a stranger in England and that he loved it and cherished it as if it had been a woman Seeing then these things happen to rationall men we may believe that which is written of bruit beasts which have loved certain men and women especially when we find it certified by great and famous writers As Glaucus that was so loved of a sheep that it never forsook him Every one holds that the Dolphin is a lover of men Elian writes in his book of beasts a case worthy to be read He saith that a Dolphin seeing upon the Sea-shore where children were a playing one among the rest which he liked very well he fell so in love with it that every time that the Dolphin see him he came as near as he could to the edge of the water to shew himself At the first the child being afraid did shun it but afterwards by the Dolphins perseverance one day after another and shewing signs of love to the child the child was encouraged and upon the kind usage of the Dolphin the child was emboldened to swim upon the water near unto the fish even to go ride upon the back of it and the fish would carry him for a good space
it must be moderate because long sleep as Aristotle saith weakens the spirits both of body and mind even as the moderate use thereof gives them vigour and strength for many things are necessary which neverthelesse are hurtfull if they be taken in excesse Eating is necessary and savoury yet if it be past measure It hurts and hath no taste So moderate travel is healthful but if it be contrary it is hurtfull Likewise sleep should not be used but upon necessity for the repose and refreshing of the sences the spirits and the members Now too much sleep besides that it make the sences and the members heavy and sluggish and infeebled by laziness breedeth so much humidity in the body that it maketh it sick and diseased and kills for sleeping all the humidities in the body retires with the naturall heat to the exteriour parts and makes no evacuation of its superfluities and moistures So that immoderate sleep is not onely forbidden by Physitians and Philosophers but reproved by wise men Aristotle saith while we sleep there is no difference betwixt a wise man and a fool And in truth although the wise man hath no other reason to shorten his sleep but not to make himself like to him that hath no wit yet he ought to abridge it although it sustain and keep life and health considering that he which sleeps is not alive As Plutarch saith in his book of strife betwixt fire and water He that sleeps hath no more strength nor knowledge while he sleeps than if he were dead Plâ—nie is of the same opinion saying that we spend half of our time in sleep seeing that when we sleep we neither know nor feel that we live Ovid and divers other Poets and learned men call sleep the similitude of death And in the holy Scripture slep is compared to death St. Paul saith I would not have you to be ignorant Brethren concerning them which sleep and a little after God will bring along with him those that sleep by Jesus Christ Sleep is likewise the Image of negligence and slothfulnesse The same Saint Paul sheweth it saying Brethren it is now time to awake out of Sleep It signifies also sin and guilt as St Gregorie saith That to sleep is to hold and persevere in sin If sleep had not been taken for sin Saint Paul would not have said so many times Awake ye Iust and fin no more Let that man then be ashamed that spends most part of his life in bed and sleep for he sinneth no lesse then he that sits all the day long at the table to eat seeing that these things ought to be used for the sustentation of life and not for the the damage or hurt of it and of the soul also So then sleep ought to be taken for the support of the body and not for pleasure And seeing we must imploy it onely to the health of the body let us now know in what manner a man ought to lay himself in his bed to sleep that it may be profitable unto him It is said that the best sleeping for a man in good order and sound is to lie during his first sleep upon his right side and then the most part of the night upon the left And upon conclusion of your sleep to turn a little upon the right again The reason is because the stomack of man is scituated so that the mouth of it is a little more towards the right side then towards the left and the bottome of it hollow declining something towards the left side So that a man laying himself to sleep upon the right side an hour or two the stomack spreads it self and lies upon the liver and from thence proceeds two benefits The one is that the stomack is set right and being set right the meat descends more easily to the bottome The second is That the moistnesse of the meat refresheth the Liver and with this refreshment the naturall heat takes force in the stomack to begin to make digestion After these two good effects have taken their turn it would be good to turn upon the other side because in so turning the Liver comes to cover the stomack and to embrace it with its skirts so that the meat is reteined by the Liver and digestion perfected Nevertheless it is good towards the conclusion of sleep to turn again upon the right side that the stomack may begin to be set streight again and be discharged of the Liver and to expell the air or superfluity of the forepassed digestion This Rule is good and well known to him whose Liver is temperate and stomack not could and he who hath these two members sound and temperate But for him that hath the Liver too hot and the stomack cold as it happens often times it is not good to sleep upon the right side for the stomack falling upon the Liver and compassing it on all sides it inflames and heats the Liver extreamly and the stomack being left uncovered as uppermost is made more cold besides the great heat that is in the Liver takes away and draws to it self that little heat which is in the stomack from whence proceeds an ill digestion and consequently an il habit and unhealthfulness Wherefore for him that shall have a cold stomack and a hot Liver it will be healthfull for him to sleep alwaies upon the left side because the stomack being on all sides covered with the Liver it makes its digestion And as for the Liver being so uppermost it is uncovered and disburthened and by that means is refreshed and not enflamed There are also some that sleep upon their belly which helps and strengthens digestion because it gathers together and reteins naturall beat in the parts about the stomack and so is in better disposition to evacuate the superfluities The contrary of which happens to them that sleep upon their back with their face uppermost because the naturall heat spreads abroad and by that means digestion is weakned and the superfluities cannot be voided by the mouth nor by the ordinary courses but rests in the Breast and the Throat which causes many times Stopping Palsies and other infirmities Understanding men again advise not to sleep with the Lims stretched out in bed because it weakens disgestion For according to the Philosopher when the virtues and the powers are united together the operation will be the better And then being so moderately heaped together the fleshy part which covers the stomack joins better to it and heats it and strengthens it the more These Rules are necessary for those that are tender and weak But for the healthfull and lusty the best Rule is for him to observe and keep the custome that he hath alwaies used CHAP. XXXIII How it comes to passe that some live long and other some but a short time And what complexions liveth longest Also how that is to be understood where it is said the days of a man is numbred THe Apostle Saint Paul saith that