side it lieth lowest of all things in the world and by occasion thereof resteth unmooveable hauing no cause why it should encline more to one part than to another but yet some places of her because of their raritie do jogge and shake EPICURUS keepeth his old tune saying it may well be that the earth being shogged and as it were rocked and beaten by the aire underneath which is grosse and of the nature of water therefore mooveth and quaketh As also it may be quoth he that being holow and full of holes in the parts below it is forced to tremble and shake by the aire that is gotten within the caves and concavities and there enclosed CHAP. XVI Of the Sea how it was made and commeth to be bitter ANAXIMANDER affirmeth that the Sea is a residue remaining of the primitive humidity whereof the Sunne hauing burnt up and consumed a great part the rest behind he altered and turned from the naturall kind by his excessive ardent heat ANAXAGORAS is of opinion that the said first humiditie being diffused and spred abroad in manner of a poole or great meere was burnt by the motion of the sunne about it and when the oileous substance thereof was exhaled and consumed the rest setled below and turned into a brackish and bitter-saltnesse which is the Sea EMPEDOCLES saith that the Sea is the sweat of the earth enchafed by the sunne being bathed and washed all over aloft ANTISTON thinketh it to be the sweat of heat the moisture whereof which was within being by much seething and boiling sent out becommeth salt a thing ordinary in all sweats METRODORUS supposeth the Sea to be that moisture which running thorough the earth reteined some part of the densitie thereof like as that which passeth through ashes The disciples of PLATO imagine that so much of the elementarie water which is congealed of the aire by refrigeration is sweet and fresh but whatsoever did evaporate by burning and inflammation became salt CHAP. XVII Of the Tides to wit the ebbing and flowing of the sea what is the cause thereof ARISTOTLE and HERACLITUS affirme that it is the sunne which doth it as who stirreth raiseth and carieth about with him the most part of the windes which comming to blow upon the Ocean cause the Atlanticke sea to swell and so make the flux or high water but when the same are allaied and cleane downe the sea falleth low and so causeth a reflux and ebbe or low water PYTHEAS of Marseils referreth the cause of Flowing to the full moone and of Ebbing to the moone in the wane PLATO attributeth all to a certeine rising of the waters saying There is such an elevation that through the mouth of a cave carieth the Ebbe and Flow to and fro by the meanes whereof the seas doe rise and flow contrarily TIMAEUS alledgeth the cause hereof to be the rivers which falling from the mountaines in Gaule enter into the Atlantique sea which by their violent corruptions driving before them the water of the sea cause the Flow and by their ceasing and returne backe by times the Ebbe SELEUCUS the Mathematician who affirmed also that the earth mooved saith that the motion thereof is opposit and contrary to that of the moone also that the winde being driven to and fro by these two contrary revolutions bloweth and beateth upon the Atlanticke ocean troubleth the sea also and no marvell according as it is disquieted it selfe CHAP. XVIII Of the round circle called Halo THis Halo is made after this manner betweene the body of the moone or any other starre and our eie-sight there gathereth a grosse and mistie aire by which aire anon our sight commeth to be reflected and diffused and afterwards the same incurreth upon the said starre according to the exterior circumference thereof and thereupon appeereth a circle round about the starre which being there seene is called Halo for that it seemeth that the apparent impression is close unto that upon which our sight so enlarged as is before said doth fall THE FOURTH BOOKE OF Philosophers opinions The Prooeme HAving runne through the generall parts of the world I will now passe unto the particulars CHAP. I. Of the rising and inundation of Nilus THALES thinketh that the anniversarie windes called Etcsiae blowing directly against Aegypt cause the water of Nilus to swell for that the sea being driven by these windes entreth within the mouth of the said river and hindereth it that it cannot discharge it selfe freely into the sea but is repulsed backward EUTHYMENES of Marseils supposeth that this river is filled with the water of the ocean and the great sea lying without the continent which he imagineth to be fresh and sweet ANAXAGORAS saith that this hapneth by the snowe in Aethiopia which melteth in summer and is congealed and frozen in winter DEMOCRITUS is of opinion that it is long of the snowe in the north parts which about the aestival solstice and returne of the sunne being dissolved and dilated breedeth vapors and of them be engendred clouds which being driven by the Etesian windes into Aethiopia and Aegypt toward the south cause great and violent raines wherewith both lakes and the river also Nilus be filled HERODOTUS the Historian writeth that this river hath as much water from his sources and springs in winter as in summer but to us it seemeth lesse in winter because the sunne being then neerer unto Aegypt causeth the said water to evaporate EPHORUS the Historiographer reporteth that all Aegypt doth resolve and runne at it were wholly into swet in summer time whereunto Arabia and Libya doe conferre and contribute also their waters for that the earth there is light and sandy EUDOXUS saith that the priests of Aegypt assigne the cause hereof to the great raines and the Antiperistasis or contrarie occurse of seasons for that when it is Summer with us who inhabit within the Zone toward the Summer Tropicke it is Winter with those who dwell in the opposit Zone under the Winter Tropicke whereupon saith he proceedeth this great inundation of waters breaking downe unto the river Nilus CHAP. II. Of the Soule THALES was the first that defined the Soule to be a nature moving alwaies or having motion of it selfe PYTHAGORAS saith it is a certeine number moving it selfe and this number he taketh for intelligence or understanding PLATO supposeth it to be an intellectuall substance mooving it selfe and that according to harmonicall number ARISTOTLE is of opinion that it is the first Entelechia or primitive act of a naturall and organicall bodie having life potentially DICEARCHUS thinketh it to be the harmonie and concordance of the foure elements ASCLEPIADES the Physician defineth it to be an exercise in common of all the senses together CHAP. III. Whether the Soule be a body and what is the substance of it ALl these Philsosophers before rehearsed suppose that the Soule is incorporall that of the owne nature it mooveth and is a spirituall substance and the action of a
paramouts in their armes CHAP. III. What is the substance of Naturall seed ARISTOTLE defineth Seed to be that which hath power to moove in it selfe for the effecting of some such thing as it was from whence it came PYTHAGORAS taketh it to be the foame of the best and purest bloud the superfluitie and excrement of nouriture like as bloud and marrow ALCMAEON saith it is a portion of the braine PLATO supposeth it to be a decision or deflux of the marrow in the backe bone EPICURUS imagineth it to be an abstract of soule and body DEMOCRITUS holdeth that it is the geneture of the fleshy nerves proceeding from the whole body and the principall parts thereof CHAP. IIII. Whether genetall Seed be a body LEUCIPPUS and ZENO take it to be a body for that it is an abstract parcell of the soule PYTHAGORAS PLATO and ARISTOTLE acknowledge indeed and confesse that the power and force of Seed is bodilesse like as the understanding which is the author of motion but the matter thereof say they which is shed and sent foorth is corporall STRATO and DEMOCRITUS affirme the very puissance thereof to be a body howbeit spirituall CHAP. V. Whether femals send foorth Seed as well as males PYTHAGORAS EPICURUS and DEMOCRITUS hold that the Female likewise dischargeth Seed for that it hath seminarie vessels turned backward which is the reason that she hath lust unto the act of generation ARISTOTLE and ZENO be of opinion that the Female delivereth from it a moist matter resembling the sweat which commeth from their bodies who wrestle or exercise together but they will not have it to be Seed HIPPON avoucheth that Femals doe ejaculate Seed no lesse than males howbeit the same is not effectuall for generation for that it falleth without the matrix whereupon it commeth to passe that some women though very few and widdowes especially doe cast from them Seed without the company of men and he affirmeth that of the male Seed are made the bones of the female the flesh CHAP. VI. The maner of Conception ARISTOTLE thinketh that Conceptions come in this maner when as the matrix drawn before from the naturall purgation and there withall the monthly tearmes fetch some part of pure bloud from the whole masse of the body so that the males genetall may come to it and so concurre to engender Contrariwise that which hindereth conception is this namely when the matrix is impure or full of ventosities as it maybe by occasion of feare of sorrow or weaknesse of women yea and by the impuissance and defect in men CHAP. VII How it commeth that Males are engendred and how Females EMPEDOCLES supposeth that Males and Females are begotten by the meanes of heat and cold accordingly and heereupon recorded it is in Histories that the first Males in the world were procreated and borne out of the earth rather in the East and Southern parts but Females toward the North. PARMENIDES mainteineth the contrary and saith that Males were bred toward the Northern quarters for that the aire there is more grosse and thicker than else where on the other side Females toward the South by reason of the raritie and subtilitie of the aire HIPPONAX attributeth the cause heereof unto the seed as it is either more thick or powerfull or thinner and weaker ANAXAGORAS and PARMENIDES hold that the seed which commeth from the right side of a man ordinarily is cast into the right side of the matrix and from the left side likewise into the same side of the matrix but if this ejection of seed fall out otherwise cleane crosse then Females be engendred LEOPHANES of whom ARISTOTLE maketh mention affirmeth that the Males be engendred by the right genetory and females by the left LEUCIPPUS ascribeth it to the permutation of the naturall parts of generation for that according to it the man hath his yerd of one sort and the woman her matrix of another more than this he saith nothing DEMOCRITUS saith that the common parts are engendred indifferently by the one and the other as it falleth out but the 〈◊〉 parts that make distinction of sex of the party which is more prevalent HIPPONAX resolveth thus that if the seed be predominant it will be a Male but if the food and nourishment a Female CHAP. VIII How Monsters are engendred EMPEDOCLES affirmeth that Monsters be engendred either through the abundance of seed or default thereof either through the turbulent perturbation of the mooving or the distraction and division of the seed into sundry parts or else through the declination thereof out of the right way and thus he seemeth to have preoccupated in maner all the answers to this question STRATO alledgeth for this part addition or substraction transposition or inflation and ventosities And some physicians there be who say that at such a time as monsters be engendred the matrix suffereth distortion for that it is distended with winde CHAP. IX What is the reason that a woman though oftentime she companieth with a man doeth not conceive DIOCLES the Physician rendreth this reason for that some doe send soorth no seed at all or lesse in quantity than is sufficient or such in quality which hath no vivificant or quickning power or else it is for defect of heat of cold of moisture or drinesse or last of all by occasion of the paralysie or resolution of the privy parts and members of generation The STOICKS lay the cause hereof upon the obliquitie or crookednesse of the mans member by occasion whereof he cannot shoot foorth his 〈◊〉 directly or else it is by reason of the disproportion of the parts as namely when the matrix lieth to farre within that the yerd cannot reach unto it ERASISTRATUS findeth fault in this case with the matrix when it hath either hard callosities or too much carnositie or when it is more rare and spungeous or else smaller than it ought to be CHAP. X. How it commeth that two Twinnes and three Twinnes are borne EMPEDOCLES saith that two Twinnes or three are engendred by occasioneither of the abundance or the divulsion of the seed ASCLEPIADES assigneth it unto the difference of bodies or the excellence of seed after which manner we see how some barly from one root beareth two or three stalkes with their eares upon them according as the seed was most fruitfull and generative ERASISTRATUS 〈◊〉 it unto divers conceptions and superfaetations like as in brute beasts for when as the matrix is clensed then it commeth soone to conception and superfaetation The 〈◊〉 alledge to this purpose the cels or conceptacles within the matrix for as the seed falleth into the first and second there follow conceptions and superfaetations and after the same sort may three Twinnes be engendred CHAP. XI How commeth it to passe that children resemble their parents or progenitours before them EMPEDOCLES affirmeth that as similitudes are caused by the exceeding force of the genetall seed so the dissimilitudes arise from
out of water having earth under it there ex haleth aire which aire comming to be subtilized the fire is produced and environeth it round about as for the stars they are set on fire out of these together with the sunne what is more contrary than to be set on fire and to be cooled what more opposite to subtilization and rarefaction than inspissation and condensation the one maketh water and earth of fire and aire the other turneth that which is moist and terrestriall into fire and aire And yet in one place he maketh kindling of fire and in another refrigeration to bee the cause of quickning and giving soule unto a thing for when the said firing and inflammation comes generall throughout then it liveth and is become an annimall creature but after it commeth to be quenched and thickned it turneth into water and earth and so into a corporall substance In the first booke of Providence he writeth thus For the world being throughout on fire presently it is with all the soule and governour of it selfe but when it is turned into moisture and the soule left within it and is after a sort converted into a soule and body so as it seemeth compounded of them both then the case is altered In which text he affirmeth plainly that the very inanimat parts of the world by exustion and inflammation turne and change into the soule thereof and contrariwise by extinction the soule is relaxed and moistned againe and so returneth into a corporall nature Heereupon I inferre that he is very absurd one while to make of senselesse things animat and living by way of refrigeration and another while to transmure the most part of the soule of the world into insensible and inanimat things But over and above all this the discourse which he maketh as touching the generation of the soule conteineth a proofe demonstration contrary to his owne opinion for he saith That the soule is engendred after that the infant is gone out of the mothers wombe for that the spirit then is transformed by refrigeration even as the temper is gotten of steele Now to prove that the soule is engendred and that after the birth of the infant hee bringeth this for a principall argument Because children become like unto their parents in behaviour and naturall inclination wherein the contrariety that he delivereth is so evident as that a man may see it by the very eie for it is not possible that the soule which is engendred after birth should be framed to the maners and disposition of the parents before nativity or else we must say and fall out it will that the soule before it was in esse was already like unto a soule which is all one as that it was by similitude and resemblance and yet was not because as yet it had not a reall substance Now if any one doe say that it ariseth from the temperature and complexion of the bodies that this similitude is imprinted in them howbeit when the soules are once engendred they become changed he shall overthrow the argument and proofe whereby it is shewed that the soule was engendred for heereupon it would follow that the soule although it were ingenerable when it entreth from without into the body is changed by the temperature of the like Chrysippus sometime saith that the aire is light that it mounteth upward on high and otherwhiles for it againe that it is neither heavy nor light To prove this see what he saith in his second booke of Motion namely that fire having in it no ponderosity at all ascendeth aloft semblably the aire and as the water is more conformable to the earth so the aire doth rather resemble the fire But in his booke entituled Naturall arts he bendeth to the contrary opinion to wit that the aire hath neither ponderosity nor lightnesse of it selfe He affirmeth that the aire by nature is darke and for that cause by consequence it is also the primitive cold and that tenebrosity or darknesse is directly opposite unto light and cleerenesse and the coldnesse thereof to the heat of fire Mooving this discourse in the first booke of his Naturall questions contrary to all this in his treatise of Habitudes he saith That these habitudes be nothing else but aires For that bodies quoth he be 〈◊〉 by them and the cause why every body conteined by any habitude is such as it is is the continent aire which in iron is called hardnesse in stone spissitude or thicknesse in silver whitenesse in which words there is great contrariety and as much false absurditie for if this aire remaine the same still as it is in the owne nature how commeth blacke in that which is not white to be called whitenesse softnesse in that which is not hard to be named hardnesse or rare in that which is not solide and massie to be called solidity But in case it be said that by mixture therein it is altered and so becommeth semblable how then can it be an habitude a faculty power or cause of these effects whereby it selfe is brought under and subdued for that were to suffer rather than to doe and this alteration is not of a nature conteining but of a languishing impotencie whereby it loseth all the properties and qualities of the owne and yet in every place they hold that matter of it selfe idle and without motion is subject and exposed to the receit of qualities which qualities are spirits and those powers of the aire which into what parts soever of the matter they get and insinuate themselves doe give a forme and imprint a figure into them But how can they mainteine this supposing as they do the aire to be such as they say it is for if it be an habitude and power it will conforme and shape unto it selfe every body so as it will make the same both blacke and soft but if by being mixed and contempered with them it take formes contrary unto those which it hath by nature it followeth then that it is the matter of matter and neither the habitude cause nor power thereof Chrysippus hath written often times that without the world there is an infinit voidnesse and that this infinitie hath neither beginning middle nor end And this is the principall reason whereby they resute that motion downward of the 〈◊〉 by themselves which Epicurus hath brought in for in that which is infinit there are no locall differences whereby a man may understand or specifie either high or low But in the fourth booke of Things possible he supposeth a certeine middle space and meane place betweene wherein he saith the world is founded The very text where he affirmeth this runneth in these words And therefore we must say of the world that it is corruptible and although it be very hard to proove it yet me thinks rather it should be so than otherwise Neverthelesse this maketh much to the inducing of us to beleeve that it hath a certeine incorruptibility if I may
and mighty men in the little houses of meane and poore folke in Kings Courts and in the bed-chambers of new wedded wives it is inquisitive in all matters searching aswell the affaires of strangers and travellers as negotiations of Lords and Rulers and other-while not without danger of his owne person For much like as if a man upon a kinde of wanton curiositie will needs be tasting of Aconite or Libard-baine to know forsooth the quality of it commeth by a mischiefe dieth of it before he can know any thing therof so they that love to be prying into the faults of great persons many times overthrow themselves before they come to any knowledge For such as can not be content with the abundant raies and radiant beames of the Sunne which are spread so cleere over all things but will needs strive and force themselves impudently to looke full upon the circle of his body and audaciously will presume and venture to pierce his brightnesse and enter into the very minds of his inward light commonly dazzle their eies and become starke blinde And therefore well and properly answered Philippides the writer of Comedies upon a time when King Lysimachus spake thus unto him What wouldest thou have me to impart unto thee of my goods Philippides What it pleaseth your Maiesty quoth he so it be nothing of your secrets For to say a truth the most pleasant and beautifull things simply which belong to the estate of Kings do shew without and are exposed to the view and sight of every man to wit their sumptuous feasts their wealth and riches their magnificent port and and pompe in publike places their bountifull favours and liberall gifts But is there any thing secret and hidden within Take heed I advise thee how thou approch and come neere beware I say that thou do not stirre and meddle therein The joy and mirth of a Prince in prosperitie can not be concealed hee cannot laugh when he is disposed to play and be merry but it is seene neither when he mindeth and doth prepare to shew some gracious favour or to be bountifull unto any is his purpose hidden but marke what thing he keepeth close and secret the same is terrible heavie stearne unpleasant yea ministring no accesse nor cause of laughter namely the treasure house as it were of some ranckor and festered anger a deepe designe or project of revenge Jealousie of his wife some suspicion of his owne sonne or diffidence and distrust in some of his minions favorites and friends Flie from this blacke cloud that gathereth so thicke for when soever that which is now hidden shall breake foorth thou shalt see what cracks of thunder and flashes of lightning will ensue thereupon But what be the meanes to avoid it mary even as I said before to turne and to withdraw thy curiositie another way and principally to set thy minde upon matters that are more honest and delectable Advise thy selfe and consider curiously upon the creatures in heaven in earth in the aire in the sea Art thou delighted in the contemplation of great or smal things if thou take pleasure to behold the greater busie thy selfe about the Sunne seeke where he goeth downe and from whence he riseth Search into the cause of the mutations in the Moone why it should so change and alter as it doth like a man or woman what the reason is that she looseth so conspicuous a light and how it commeth to passe that she recovereth it againe How is it when she hath beene out of sight That fresh she seemes and doth appeere with light First yoong and faire whiles that she is but new Till round and full we see her lovely hew No sooner is her beautie at this height But fade she doth anon who was so bright And by degrees she doth decrease and waine Untill at length she comes to naught againe And these truly are the secrets of nature neither is she offended and displeased with those who can find them out Distrustest thou thy selfe to atteine unto these great things then search into smaller matters to wit what might the reason be that among trees and other plants some be alwaies fresh and greene why they flourish at all times and be clad in their gay clothes shewing their riches in every season of the yeere why others againe be one while like unto them in this their pride and glorie but afterward you shall have them againe like unto an ill husband in his house namely laying out all at once and spending their whole wealth and substance at one time untill they be poore naked and beggerly for it Also what is the cause that some bring foorth their fruit long-wise others cornered and others round or circular But peradventure thou hast no great mind to busie thy selfe and meddle in these matters because there is no hurt nor danger at all in them Now if there be no remedie but that Curiositie should ever apply it selfe to search into evill things after the maner of some venemous serpent which loveth to feed to live and converse in pestilent woods let us lead direct it to the reading of histories and present unto it abundance and store of all wicked acts leawd and sinfull deeds There shall Curiositie finde the ruines of men the wasting and consuming of their state the spoile of wives and other women the deceitfull traines of servants to beguile their masters the calumniations and slanderous surmises raised by friends poisoning casts envie jealousie shipwracke and overthrow of houses calamities and utter undoing of princes and great rulers Satisfie thy selfe herewith to the full and take thy pleasure therein as much as thou wilt never shalt thou trouble or grieve any of thy friends acquaintance in so doing But it should seeme that curiosity delighteth not in such naughtie things that be very old and long since done but in those which be fresh fire new hot and lately committed as joying more to beholde new Tragedies As for Comedies and matters of mirth she is not greatly desirous to be acquainted with such And therefore if a man do make report of a mariage discourse of a solemne sacrifice or of a goodly shew or pompe that was set foorth the curious busie-bodie whom we speake of will take small regard thereto and heare it but coldly and negligently He will say that the most part of all this he heard alreadie by others and bid him who relateth such narrations to passe them over or be briefe and cut off many circumstances Marie if one that sits by him chance to set tale on end and begin to tell him there was a maiden defloured or a wife abused in adulterie if he recant of some processe of law or action commenced of discord and variance betweene two brethren you shall see him then not to yawne and gape as though hee had list to sleepe you shall not perceive him to nod hee will make no excuse at all that his leisure will not
sophisters so that according to their doctrine we are to make this definition of sovereigne good even the avoidance of evill for how can one lodge any joy or place the said good but onely there from whence paine and evil hath beene dislodged remooved To the same effect writeth Epicurus also to wit That the nature of a good thing is ingendred and ariseth from the eschuing shunning of evill as also that it proceedeth from the remembrance cogitation and joy which one conceiveth in that such a thing hapned unto him For surely it is an inestimable and incomparable pleasure by his saying to wit the knowledge alone that one hath escaped some notable hurt or great danger And this quoth he is certainly the nature and essence of the soveraigne good if thou wilt directly apply thy selfe thereto as it is meet and then anon rest and stay therein without wandering to and fro heere and there prating and babling I wot not what concerning the definition of the said sovereigne good O the great felicitie and goodly pleasure which these men enjoy rejoicing as they doe in this that they endure none evill feele no paine nor suffer sorow Have they not thinke you great cause to glorifie to say as they doe calling themselves immortal and gods fellowes Have they not reason for these their grandeurs and exceeding sublimites of their blessings to cry out with open mouth as if they were possessed with the frantike furie of Bacchus priests to breake foorth into lowd exclamation for joy that surpassing all other men in wisedome and quicknesse of wit they onely have found out the sovereigne celestiall and divine good and that which hath no mixture at all of evill So that now their beatitude and felicitie is nothing inferior to that of swine and sheepe in that they repose true happinesse in the good and sufficient estate of the flesh principally and of the soule likewise in regard of the flesh of hogges I say and sheepe for to speake of other beasts which are of a more civill gentle and gallant nature the height and perfection of their good standeth not upon the avoiding of evil considering that when they are full and have stored their crawes some fall to singing and crowing others to swimming some give themselves to flie others to counterfeit all kinds of notes and sounds disporting for joy of heart and the pleasure that they take they use to plaie together they make pastime they hoppe leape skippe and daunce one with another she wing thereby that after they have escaped some evill nature inciteth and stirreth them to seeke forward and looke after that which is good or rather indeed that they reject and cast from them all that which is dolorous and contrary to their nature as if it stood in their way and hindred them in the pursute of that which is better more proper natural unto them for that which is necessarie is not straight waies simplie good but surely the thing that in truth is desirable and woorthie to be chosen above the rest is situate farther and reacheth beyond the avoidance of evill I meane that which is indeed pleasant and familiar to nature as Plato said who forbad expresly to call or once to esteeme the deliverance of paine and sorrow either pleasure or joy but to take them as it were for the rude Sciographie or first draught of a painter or a mixture of that which is proper and strange familiar and unnaturall like as of blacke and white But some there be who mounting from the bottom to the mids for want of knowledge what is the lowest and the middle take the middle for the top and the highest pitch as Epicurus Metrodorus have done who defined the essential nature and substance of the soveraigne good to be the deliverance and riddance from evill contenting themselves with the joy of slaves and captives who are enlarged and delivered out of prison or eased of their irons who take it to be a great pleasure done unto them in case they be gently washed bathed and annointed after their whipping-cheere and when their flesh hath beene torne with scourges meane-while they have no taste at all or knowledge of pure true and liberal joyes indeed such as be sincere cleane and not blemished with any scarres or cicatrices for those they never saw nor came where they grew for say that the scurfe scabbe and manginesse of the flesh say that the bleerednesse or gummy watering of rheumatike eies be troublesome infirmities and such as nature cannot away withall it followeth not heereupon that the scraping and scratching of the skinne or the rubbing and clensing of the eies should bee such woonderfull matters as to bee counted felicities neither if we admit that the superstitious feare of the gods and the grievous anguish and trouble arising from that which is reported of the divels in hell be evill we are not to inferre by and by that to be exempt and delivered there fro is happinesse felicitie and that which is to be so greatly wished and desired certes the assigne a very straight roome and narrow place for their joy wherein to turne to walke too rome and tumble at ease so farre foorth onely as not to be terrified or dismaied with the apprehension of the paines and torments described in hell the onely thing that they desire Lo how their opinion which so farre passeth the common sort of people setteth downe for the finall end of theri singular wisedome a thing which it seemeth the very brute beasts hate even of thēselves for as touching that firme constitution and indolence of the body it makes no matter whether of it selfe or by nature it be void of paine and sicknesse no more in the tranquillitie and repose of the soule skilleth it much where by the owne industrie or benefit of nature it be delivered from feare and terror and yet verily a man may well say and with great reason that the disposition is more firme and strong which naturally admitteth nothing to trouble and torment it than that which with judgement and by the light and guidance of learning doth avoid it But set the case that the one were as effectuall and powerfull as the other then verily it will appeere at leastwise that in this behalfe they have no advantage and preeminence above brute beasts to wit in that they feele no anguish nor trouble of spirit for those things which are reported either of the divels in hel or the gods in heaven nor feare at all paines and torments expecting when they shall have an end That this is true Epicurus verily himselfe hath put downe in writing If quoth he the suspicious and imaginations of the meteores and impressions which both are and doe appeare in the aire and skie above did not trouble us nor yet those of death and the pangs thereof we should have no need at all to have recourse unto the naturall causes of all those things no more
which happened afterward and cary more light and perspicuitie with them declare and testifie sufficiently the love and indulgence of Fortune For mine owne part I count this for one singular favor of hers to wit the death of Alexander the Great a prince of incomparable courage and spirit invincible who being lifted up by many great prosperities glorious conquests and happy victories lanced himselfe in maner of a starre volant in the aire leaping out of the East into the West and beginning not to shoot the flaming beames and flashing raies of his armour as farre as into Italie having for a pretense and colourable cause of this enterprise and expedition of his the death of his kinsman Alexander the Milossian who together with his army was by the Brutians and Lucanians neere unto the citie Pandaesia put to the sword and cut in pieces although in trueth that which caried him thus against all nations was nothing els but a desire of glory and sovereignty having proposed this unto himselfe upon a spirit of zeale and emulation to surpasse the acts of Bacchus and Hercules and to go with his armie beyond the bounds of their voiages and expeditions Moreover he had heard say that he should find the force and valour of the Romans to be as it were a gad of steele to give edge unto the sword of Italie and he knew well enough by the generall voice and report abroad in the world which was brought unto him that famous warriours they were and of greatest renowme as being exercised and hardened like stout champions in warres and combats innumerable And verily as I do weene A bloudy fight there would have beene if the undanted and unconquered hearts of the Romans had encountred in the field with the invincible armies of the Macedonians for surely the citizens of Rome were no fewer at that time in number by just computation than a hundred and thirty thousand fighting men able all to beare armes and hardy withall Who expert were on horsebacke for to fight And when they saw their time on foot to light The rest of this discourse is lost wherein we misse the reasons and arguments that Vertue alledgeth for herselfe in her plea. THE MORALS OR MISCELLANE WORKS OF PLUTARCH The second Tome THE SYMPOSIAQVES OR TABLE-QUESTIONS The first Booke The Summarie 1 WHether we may discourse of learning or philosophie at the table 2 Whether the master of the feast ought himselfe to place his guests or suffer them to sit and take their places at their owne discretion 3 What is the cause that the place at the boord called Consular is held to be most honourable 4 What maner of person the Symposiarchor master of the feast ought to be 5 What is meant by this usuall speech Love teacheth us poetrie or musicke 6 Whether Alexander the Great were a great drinker 7 How it is that old folke commonly love to drinke meere wine undelaied 8 What is the cause that elder persons reade better afarre-off than hard-by 9 What might the reason be that clothes are washed better in fresh potable water than in sea water 10 Why at Athens the dance of the tribe or linage Aeantis is never adjudged to the last place THE SYMPOSIAQUES OR Table-questions THE FIRST QUESTION Whether we may discourse of learning and philosophie at the table SOme there be sir Sossius Senerio who say that this ancient proverbe in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At banquet wine or any fest I hate a well remembring guest was meant of hosteliers or rulers at feasts who ordinarily are odious troublesome uncivill saucy and imperious at the table For the Dorians who in old time inhabited Italie as it should seeme were wont to call such an one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others againe be of opinion that this proverbe admonisheth and teacheth us to forget all that hath beene done and said at the boord and among our cuppes when we have beene mery together Heereupon it is that in our countrey men commonly say That both oblivion and also the palmar or the plant Ferula that is to say Fenel-giant be consecrated unto Bacchus which giveth us to understand that the errours and faults which passe at the table are either not to be remembred at all or els deserve to be chasticed gently as children are But seeing you also are of the same minde that Euripides was namely That howsoever Bad things and filthie to forget Indeed is counted wisdome great yet the oblivion generally of all that is spoken at the boord and when we drinke wine is not only repugnant to this vulgar saying That the table makes many a friend but also hath divers of the most renowmed and excellent philosophers to beare witnesse to the contrary to wit Plato Xenophon Aristotle Speusippus Epicurus Prytanis Hieronymus and Dion the Academique who all have thought and reputed it a thing woorth their travell to put downe in writing the talke that had bene held at meat drinke in their presence And for that you have thought it meet that I also should collect and gather together the principall and most memorable points of learned discourses which have passed sundry times and in divers places both here and there I meane aswell at Rome among you as also with us in Greece when we were eating and drinking together among our friends I setled my selfe unto it willingly and having sent unto you three books heretofore conteining every one of them ten questions I will shortly send you the rest if I may perceive that these which you have already were not altogether thought unlearned impertinent and without good grace The first question then which I have set abroad is this Whether it be a seemly and decent thing to philosophize that is to say To speake and treat of matters of learning at the table for you may remember very well that this question being moved upon a time at Athens after supper Whether it were befitting those who are come to make good cheere for to enter into speech or mainteine discourse as touching philosophicall matters or no and if it were How far-forth it might be allowed and within what bounds it ought to be limited Ariston one of the company there present What quoth he and are there any persons indeed tell me for the love of God who denie philosophers and learned men a roome at the boord Yea mary are there my good friend quoth I againe who not onely doe so but also in good earnest and great gravitie after their ironicall maner give out and say That philosophie which is as it were the mistresse of the house ought not to be heard speaking at the boord where men are met to make merry who commend also the maner of the Persians for good and wise who never would seeme to drinke wine merily and untill they were drunke nor yet to daunce with their wedded wives but in the company of their concubines for semblably they would have us at our feasts
will than to rubbe or besmeare it with oile like as bees also by that meanes are soone destroied so it is therefore that all those trees which have beene named are of a fattie substance and have a soft and uncteous nature insomuch as there distilleth and droppeth from them pitch and rosin and if a man make a gash or incision in any of them they yeeld from within a certeine bloudie liquor or gumme yea and there issueth from the tortch staves made of them an oileous humour which shineth againe because they are so fattie unguinous This is the reason why they will not joine and be concorporate with other trees no more than oile it selfe be mingled with other liquors When Philo had done with his speech Crato added thus much moreover That in his opinion the nature of their rinde or barke made somewhat for the said matter for the same being thinne and drie withall yeeldeth neither a sure seat socket as it were to the impes or buds which there dies to rest in nor meanes to get sappe and nutriment for to incorporate them like as all those plants which have barks verie tender moist and soft whereby the graffes may be clasped united and soddered with those parts that be under the said barke Then Soclarus himselfe said That whosoever made these reasons was in the right and not deceived in his opinion to thinke it necessarie that the thing which is to receive another nature should be pliable and easie to follow every way to the end that suffring it selfe to be tamed and over-come it might become of like nature and turne the owne proper nutriment into that which is set and graffed in it Thus you see how before wee sow or plant we eare and turne the earth making it gentle soft and supple that being in this manner wrought to our hand and made tractable it may be more willing to apply it selfe for to embrace in her bosome whatsoever is either sowen or planted for contrariwise a ground which is rough stubborne and tough hardly will admit alteration these trees therefore consisting of a light kinde of wood because they are unapt to be changed and overcome will admit no concorporation with others And moreover quoth hee evident it is that the stocke in respect of that which is set and graffed into it ought to have the nature of a ground which is tilled now it is well knowen that the earth must be of a female constitution apt to conceive and beare which is the cause that we make choise of those trees for our stocks to graffe upon which are most frutefull like as we chuse good milch women that have plenty of milke in their brests to be nurses for other children besides their owne who we put unto them but we see plainly that the cypresse tree the sapin and all such like be either barren altogether or else beare very little frute and like as men and women both who are exceeding corpulent grosse and fatte are for the most part unable either to get or beare children for spending all their nourishment as they doe in feeding the body they convert no superfluitie thereof into genetall seed even so these trees employing all the substance of their nouriture to fatten as it were themselves grow indeed to be very thicke and great but either they beare no frute at all or if they doe the same is very small and long ere it come to maturitie and perfection no marvell therefore that a stranger will not breede or grow there whereas the owne naturall issue thriveth but badly THE SEVENTH QUESTION Of the stay-ship fish Echeneis CHaeremonianus the Trallien upon a time when divers and sundry small fishes of all sorts were set before us shewed unto us one with a long head and the same sharpe pointed and told us that it resembled very much the stay-ship fish called thereupon in Greeke Echeneis and he reported moreover that he had seene the said fish as he sailed upon the Sicilian sea and marvelled not a little at the naturall force and propertie that it had so sensiblie in some sort to stay and hinder the course of a shippe under saile untill such time as the marriner who had the government of the prow or foredecke espied it sticking close to the outside of the ship upon the relation of this strange occurrent some there were in place at that time who laughed at Chaeremonianus for that this tale and fiction devised for the nonce to make folke merry and which was incredible went currant with him and was taken for good paiment againe others there were who spake very much in the defence of the hidden properties and secret antipathies or contrarieties in nature There you should have heard many other strange passions and accidents to wit that an elephant being enraged and starke mad becommeth appeased immediatly upon the sight of a ram also that if a man hold a branch or twig of a beech tree close unto a viper and touch her therewith never so little she will presently stay and stirre no farther likewise that a wilde bull how wood and furious soever he be will stand gently and be quiet in case he be tied to a fig-tree semblably that amber doth remoove and draw unto it all things that be drie and light withall save onely the herbe basill and whatsoever is besmeered with oile Item that the Magnet or Lode-stone will no more draw iron when it is rubbed over with garlicke the proofe and experience of which effects is well knowen but the causes thereof difficult if not impossible to be found out But I for my part said That this was rather a shift and evasion to avoid a direct answere unto the question propounded than the allegation of a true cause pertinent thereto for we daily see that there be many events and accidents concurring reputed for causes and yet be none as for example if one should say or beleeve that the blowming of the withie called Chast-tree causeth grapes to ripen because there is a common word in every mans mouth Loe how the chast-trees now do flower And grapes wax ripe even at one hower or that by reason of the fungous matter seene to gather about the candle-snuffes or lamp-weeks the aire is troubled and the skie overcast or that the hooking inwardly of the nailes upon the fingers is the cause and not an accident of the ulcer of the lungs or some noble part within which breedeth a consumption Like as therefore every one of these particulars alledged is a consequent of divers accidents proceeding all from the same causes even so I am of this mind quoth I that one and the same cause staieth the shippe and draweth the little fish Echeneis to sticke unto the side thereof for so long as the ship is drie or not overcharged with moisture soaking into it it with great reason that the keele glideth more smoothly away by reason of the lightnesse thereof and cutteth merrily
drunkennesse nor as an enemie to wine who directly calleth wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and surnameth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereupon but in mine opinion like as they who love wine if they cannot meet with the liquor of the grape use a counterfet wine or barley broth called beere ale or els a certeine drinke made of apples named cydres or els date-wines even so he that gladly would in winter season weare a chaplet of vine branches seeing it altogether naked and bare of leaves is glad of the Ivie that resembleth it for the body or wood thereof is likewise writhed and crooked and never groweth upright but shutteth out heere and there to and fro at a venture the soft fattie leaves also after the same maner grow dispersed about the branches without all order besides all this the very berries of the Ivie growing thick clustered together like unto greene grapes when they begin to turne doe represent the native forme of the vine and yet albeit the same yeeldeth some helpe and remedie against drunkennesse we say it is by occasion of heat in opening the pores and small passages in the body for to let out the fumes of wine and suffer them to evaporate and breathe forth or rather by her heat helpeth to concoct and digest it that for your sake good Tryphon Bacchus may still continue a physician At these words Tryphon staied a while and made no answere as thinking with himselfe and studying how to reply upon him But Eraton calling earnestly upon every one of us that were of the yoonger sort spurned us forward to aide and assist Tryphon our advocate and the patton of our flower-chaplets or els to plucke them from our heads and weare them no longer And Ammonius assured us for his part that if any one of us would take upon him to answere he would not recharge againe nor come upon him with a rejoinder Then Tryphon himselfe moved us to say somewhat to the question WHereupon I began to speake and said That it belonged not to me but rather unto Tryphon for to proove that Ivie was colde considering that he used it much in physicke to coole and binde as being an astringent medicine but as touching that which ere-while was alledged namely that the Ivie berie doth inebriat if it be steeped in wine it is no found to be true and the accident which it worketh in those who drinke it in that maner can not well be called drunkennesse but rather an alienation of the mind and trouble of the spirit like to that effect which henbane worketh many other plants which mightily disquiet the braine and transport our senses and understanding As for the tortuositie of the bodie and branches it maketh nothing to the purpose and point in hand for the works and effects against nature can not 〈◊〉 from faculties and powers naturall and pieces of wood do twine and bend crooked because fire being neere unto them draweth and drieth up forcibly all the native and kindly humour where as the inward and naturall heat would rather ferment enterteine and augment it But consider better upon the matter and marke rather whether this writhed-bunching forme of the Ivie wood as it groweth and the basenesse bearing still downward and tending to the ground be not an argument rather of weaknesse and bewray the coldnesse of the bodie being glad as it were to make many rests and staies like unto a pilgrim or wayfaring traveller who for wearinesse and faintnesse sitteth him downe and reposeth himselfe many times in his way and ever and anon riseth againe and beginneth to set forward in regard of which feeblenesse the Ivie hath alwaies need of some prop or other to stay it selfe by to take hold of to claspe about and to cling unto being not able of her owne power to rise for want of naturall heat whose nature is to mount aloft As touching Snow that it thaweth and passeth away so soone the cause is the moisture and softnesse of the Ivie leafe for so wee see that water dispatcheth and dissolveth presently the laxitie and spongeous raritie thereof being as it is nothing els but a gathering and heaping of a number of small bubbles couched thrust together and hereof it commeth that in over-moist places sobbed and soaked with water snow melteth assoone as in places exposed to the sun Now for that it hath leaves alwaies upon it and the same as Empedocles saith firme and fast this proceedeth not of heat no more than the fall and shedding of leaves every yeere is occasioned by colde And this appeareth by the myrtle tree and the herbe Adiantum that is to say Maidenhaire which being not hot plants but colde are alwaies leaved and greene withall and therefore some are of opinion that the holding of the leaves is to be ascribed to an equality of temperature but Empedocles over and besides attributeth it to a certeine proportion of the pores thorow which the sap and nourishment doth passe and pierce qually into the leaves in such fort as it runneth sufficiently for to mainteine them which is not so in those trees which lose their leaves by reason of the laxitie or largenesse of the said pores and holes above and the straightnesse of them beneath whereby as these doe not send any nourishment at all so the other can hold and reteine none but that little which they received they let goe all at once like as we may observe in certeine canals or trenches devised for to water gardens and orchards if they be not proportionable and equall for where they be well watred and have continuall nourishment and the same in competent proportion there the trees hold their owne and remaine firme alwaies greene and never die But the Ivie tree planted in Babylon would never grow and refused there to live Certes it was well done of her and she shewed great generositie that being as she was a devoted vassaile to the god of Boeotia and living as it were at his table she would not goe out of her owne countrey to dwell among those Barbarians shee followed not the steps of king Alexander who entred alliance and made his abode with those strange and forren nations but avoided their acquaintance all that ever she could and withstood that transmigration from her native place but the cause thereof was not heat but colde rather because shee could not endure the temperature of the aire so contrary to her owne for that which is semblable and familiar never killeth any thing but receiveth nourisheth and beareth it like as drie ground the herbe thyme how hot soever the soile be Now for the province about Babylon they say the aire in all that tract is so soultrie hot so stuffing so grosse and apt to stifle and stop the breath that many inhabitants of the wealthier sort cause certeine bits or bagges of leather to be filled with water upon which as upon featherbeds they lie to sleepe and coole their
did rest or settele upon them Much more probable it is that when these waters and raines together with their ventosities heats occasioned by thunders lightnings come to pierce deepe into the earth it turneth and rolleth round and by that meanes are ingendred therein such like nodosities and knobs soft and apt to crumble which we call Mushromes like as in our bodies there breed and arise certeine flatuous tumors named Kirnels or Glandules formed by occasion of I wot not what bloudy humors and heats withal for a Mushrome seemeth not to be a plant neither without rain moisture doth it breed having no root at all nor any sprout springing from it it is wholly entire of selfe round about and holding upon nothing as having the consistence onely of the earth which hath bene a litle altered changed And if you thinke this reason to be but slender I say unto you more that the most part of those accidents which follow upon thunder and lightning are of the like sort and therefore it is especially that in these effects there is thought to bee a certeine divinitie Then Dorotheus the oratour who was in the companie Truth it is quoth he that you say for not onely the vulgar sort of simple and ignorant people are of that opinion but some also of the philosophers and for mine owne part I know as much by experience that the lightning which of late fell upon our house wrought many strange and woonderfull things for it emptied our sellers of wine and never did hurt unto the earthen vessell wherein it was and whereas there lay a man a sleepe it flew over him yea and flashed upon him without any harme at all to his person or sienging so much as his clothes but having a certeine belt or pouch wherein were certeine pieces of brasse money it melted and defaced them all so confusedly that a man could not know by the forme or impression one from another the man went thereupon to a certeine Pythagorian philosopher who as happe was so journed there and demaunded of him what the reason might bee thereof and what it did presage But the philosopher when hee had cleered and assoiled his minde of scrupulous feare and religion willed him to ponder and consider of the matter apart by himselfe and to pray unto the gods I heare say also that not long since there was a souldiour at Rome who keeping the Centinell upon one of the temples of the citie chaunced to have a flash of lightning to fall very neere unto him which did him no hurt in the world in his body but onely burnt the latchets of his shoes and whereas there were certeine small boxes and cruets of silver within wooden cases the silver within was found all melted into a masse in the bottome and the wood had no injurie at all but continued still entire and sound But these things a man may chuse whether he will beleeve or no. Howbeit this passeth all other miracles which we all I suppose doe know very well namely that the dead bodies of those who have beene killed by lightning continue above ground and putrifie not for many there be who will neither burne nor enterre such corses but cast a trench or banke about and so let them lie as within a rampar so as such dead bodies are to be seene alwaies above ground uncorrupt convincing Clymene in Eurypides of untruth who speaking of Phaethon said thus Beloved mine but see where dead he lies In vale below and there with putrifies And heereupon it is as I take it that brimstone taketh the name in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the resemblance of that smell which those things yeeld that have beene smitten with lightning which no doubt have a fierie and piercing sent and this may bee the reason likewise in my conceit that dogges and fowles of the aire forbeare to touch any dead bodies which in this sort are striken from heaven Thus farre foorth have I laid the first stone for a ground-worke of this cause as also of the Bay-tree Now let us intreat him heere to finish and make out the rest for that he is well acquainted with Mushromes lest haply that befall unto us which sometimes to the painter Androcydes did for whē he painted the gulfe Scylla he portraied more naturally to the life the fishes all about than any thing else besides whereby men judged that hee shewed more affection therein than cunning of his art for that naturally he loved to feed upon good fishes and even so some one might say that we have discoursed so much of Mushromes the breeding and generation whereof is so doubtfull as you see for the pleasure and delight that we take in eating of them Considering now that in these points our discourse seemed to carrie some probabilitie and that everie man was perswaded well enough that the cause and reason thereof was cleere and withall my selfe began to speake and advise that it was now time as the manner was in comedies to set up those engins devised for to counterfet thunder so to inferre a disputation at the table of lightning to which motion all the company condescended but passing over all other points very desirous and earnest they were to heare a discourse as touching this one What the reason might be that men a sleepe be never smitten or blasted with lightning Now albeit I saw well enough that I should gaine no great praise in touching a cause whereof the reason was common yet I beganne to set to it and said That the fire of lightning was fine and subtill as that which tooke the originall and beginning from a most pure liquid and sacred substance which if there had beene in it any moisture or terrestriall grosenesse mingled among the celeritie of motion is such that it would have purged and cast it foorth Nothing is smitten with lightning quoth Democritus that cannot resist the fire from heaven and therefore solide bodies as iron brasle silver and gold be corrupted and melted therewith by reason that they hold out and withstand it contrariwise such as bee rare full of holes spungious soft and lux lightning quickly pierceth through and doth them no harme as for example clothes or garments and drie wood for such as is greene will burne because the moisture within maketh resistance and so catcheth fire withall If then it be true that those who lie a sleepe be never stricken dead with thunder and lightning surely wee must search heere for the cause and never goe farther for the bodies of men awake are stronger more firme and compact yea and able to make more resistance as having all their parts full of spirits by which ruling turning and welding the naturall senses and holding them together as it were with an engine the living creature becommeth strong fast knit and uniforme whereas in sleepe it is slacke loose rare unequall soft and as it were all resolved by reason that the
reason to induce us thereunto for men are wont to attribute a kinde of divinty unto things which are passing common and the commoditie whereof reacheth farre as for example to water light the seasons of the yeere as for the earth her above the rest they repute not onely divine but also to be a goddesse there is none of all these things rehearsed that salt giveth place unto one jot in regard of use and profit being as it is a fortification to our meats within the bodie and that which commendeth them unto our appetite but yet consider moreover if this be not a divine propertie that it hath namely to preserve and keepe dead bodies free from putrifaction a long while and by that meanes to resist death in some sort for that it suffereth not a mortall bodie wholly to perish and come to nothing but like as the soule being the most divine part of us is that which mainteineth all the rest alive and suffereth not the masse and substance of the bodie to be dissolved and suffer colliquation even so the nature of salt taking hold of dead bodies and imitating heerein the action of the soule preserveth the same holding and staying them that they runne not headlong to corruption giving unto all the parts an amitie accord agreement one with the other and therefore it was elegantly said by some of the Stoicks That the flesh of an hogge was even from the beginning no better than a dead carion but that life being diffused within it as if salt were strewed throughout kept it sweet and so preserved it for to last long Moreover you see that wee esteeme lightning or the fire that commeth by thunder celestiall and divine for that those bodies which have beene smitten therewith are observed by us to continue a great while unputrified and without corruption What marvell is it then if our auncients have esteemed salt divine having the same vertue and nature that this divine and celestiall fire hath Heere I staied my speech and kept silence With that Philinus followed on and pursued the same argument And what thinke you quoth he is not that to be held divine which is generative and hath power to ingender considering that God is thought to be the originall authour creatour and father of all things I avowed no lesse and said it was so And it is quoth he an opinion generally received that salt availeth not a little in the matter of generation as you your selfe touched ere-while speaking of Aegyptian priests they also who keepe and nourish dogs for the race when they see them dull to performe that act and to doe their kinde do excite and awaken their lust and vertue generative that lieth as it were asleepe by giving them aswell as other hot meats salt flesh and fish both that have lien in bring pickle also those ships vessels at sea which ordinarily are fraight with salt breed commonly an infinit number of mice and rats for that as some hold the females or does of that kinde by licking of salt onely will conceive and be bagged without the company of the males or bucks but more probable it is that saltnesse doth procure a certeine itching in the naturall parts of living creatures and by that means provokeht males females both to couple together and peradventure this may be the reason that the beauty of a woman which is not dull and unlovely but full of favor attractive and able to move concupiscence men use to name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say saltish or well seasoned And I suppose that the poets have fained Venus to have beene engendred of the sea not without some reason and that this tale that she should come of salt was devised for the nonce to signifie and make knowen under those covert tearmes that there is in salt a generative power certes this is an ordinarie and generall thing among those poets to make all the sea-gods fathers of many children and very full of issue To conclude you shall not finde any land creature finde any land-creature or flying fowle for fruitfulnesse comparable to any kinde of fishes bred in the sea which no doubt this verse of Empedocles had respect unto Leading a troupe which senselesse were and rude Even of sea-fish a breeding multitude THE SIXTH BOOKE OF SYMPOSIAQUES OR BANQUET-QUESTIONS The Summarie 1 WHat is the reason that men fasting be more at hirst than hungrie 2 Whether it be want of food that causeth hunger and thirst or the transformation and change of the pores and conduit of the bodie be the cause thereof 3 How commeth it that they who be hungrie if they drinke are eased of their hunger but contrariwise those who are thir stie if they eat be more thirstic 4 What is the reason that pit-water when it is drawen if it be left all night within the same aire of the pit becommeth more cold 5 What is the cause that little stones and plates or pellets of lead if they be cast into water cause it to be the colder 6 Why snowe is preserved by covering it with straw chaffe or garments 7 Whether wine is to run throw a strainer 8 What is the cause of extraordinarie hunger or appetites to meat 9 Why the poet Homer when he spcaketh of other liquors useth proper epithits onely oile he calleth moist 10 What is the cause that the flesh of beasts flaine for sacrifiece if they be hanged upon a fig-tree quickly become tender THE SIXTH BOOKE OF Symposiaques or banquet-questions The Proeme PLato being minded to draw Timotheus the sonne of Canon ô Sossius Senecio from sumptuous feasts and superfluous banquets which great captaines commonly make invited him one day to a supper in the Academie which was philosophicall indeed and frugall where the table was not furnished with those viands which might distemper the bodie with feaverous heats and inflamations as Iōn the poet was wont to say but such a supper I say upon which ordinarily there follow kinde and quiet sleeps such fansies also and imaginations as ingender few dreames and those short and in one word where the sleeps do testifie a great calmnesse and tranquillitie of the bodie The morrow after Timotheus perceiving the difference betweene these suppers and the other said That they who supped with Plato over-night found the pleasure and comfort therof the next day and to say a trueth a great helpe and ready meanes to a pleasant and blessed life is the good temperature of the body not drenched in wine nor loaden with viands but light nimble and ready without any feare or distrust to performe all actions and functions of the day-time But there was another commodity no lesse than this which they had who supped with Plato namely the discussing and handling of good and learned questions which were held at the table in supper time for the remembrance of the pleasures in eating and drinking is illiberall and unbeseeming men of worth
was WE had a certeine guest who lived delicatly and loved to drinke cold water for to please and content whose appetite our servants drew up a bucket of water out of the pit or wel and so let it hang within the same so that it touched not the top of the water all the night long wherewith he was served the morrow after at his supper and he found it to be much colder than that which was newly drawen now this stranger being a professed scholar and indifferently well learned told us that he had found this in Aristotle among other points grounded upon good reason which he delivered unto us in this wise All water quoth he which is first hear becommeth afterwards more colde than it was before like to that which is provided and prepared for kings first they set it on the fire untill it boile againe which done they burie the pan or vessell wherein it is within snow and by this device it proves exceeding colde no otherwise than our bodies after that we have bene in the stouph or baines be cooled much more by that meanes for relaxation occasioned by heat maketh the bodie more rare and causeth the pores to open and so by consequence it receiveth more aire from without which environeth the bodie and bringeth a more sudden and violent change when as therefore water is first chafed as it were and set in an heat by agitation and stirring within the bucket whiles it was in drawing it groweth to be the colder by the aire which environeth the said vessell round about This stranger and guest of ours we commended for his confident resolution and perfect memory but as touching the reason that he alledged we made some doubt for if the aire in which the vessell hangeth be colde how doth it inchafe the water and if it be hot how cooleth it afterwards for beside all reason it is that a thing should be affected or suffer contrarily from one and the same cause unlesse some difference come betweene And when the other held his peace a good space and stood musing what to say againe Why quoth I there is no doubt to be made of the aire for our very senses teach us that colde it is and especially that which is in the bottome of pits and therefore impossible it is that water should be heat by the cold aire but the trueth is this rather although this cold aire can not alter all the water of the spring in the bottome of the well yet if a man draw the same in a little quantitie it will do the deed and be so much predominant as to coole it exceedingly THE FIFTH QUESTION What is the reason that little stones and small plates or pellets of lead being cast into water make it colder YOu remember I am sure doe you not said I what Aristotle hath written as touching pibble stones and flints which if they be cast into water cause the same to be much colder and more astringent And you remember quoth he aswell that the philosopher in his Problemes hath onely said it is so but let us assay to finde out the cause for it seemeth very difficult to be conceived and imagined You say true indeed quoth I and a marvell it were if we could hit upon it howbeit marke and consider what I will say unto it First to begin withall doe you not thinke that water is sooner made colde by the aire without if the same may come to enter into it also that the aire is of more force and efficacie when it beateth against hard slints pibbles or wherstones for they will not suffer it to passe thorow as vessels either of brasse or earth but by their compact soliditie resisting and standing out against it they put it by from themselves and turne it upon the water whereby the coldnesse may be the stronger and the water thorowout be fully affected therewith and this is the reason that in Winter time running rivers be much colder than the sea for that the cold aire hath greater power upon them as being driven backe againe from the bottome of the water whereas in the sea it is dissolved and passeth away by reason of the great depth thereof encountring there nothing at all upon which it may strike and bear but it seemeth there is another reason that waters the thinner and cleerer they be suffer the more from the colde aire for sooner they be changed and overcome so weake and feeble they are now hard wherstones and little pibbles doe subtiliat and make the water more thin in drawing to the bottome where they be all the grosse and terrestriall substance that trouble it in such sort as the water by that meanes being more sine and consequently weaker sooner is vanquished and surmounted by the refrigeration of the aire To come now unto lead cold of nature it is and if it be soaked in vineger and wrought with it maketh ceruse of all deadly poisons the coldest As for the stones a fore said by reason of their soliditie they have an inward coldnesse conceived deeply within them for as every stone is a piece of earth gathered together and congealed as it were by exceeding colde so the more compact and massie that it is the harder is it congealed and consequently so much the colder no marvell therefore it is if both plummets of lead and these little hard pibbles aforesaid by repercussion from themselves inforce the colduesse of water THE SIXTH QUESTION What is the reason that men use to keepe snowe within chafse light straw and clothes VPon these words that stranger and guest of ours after hee had paused a while Lovers quoth he above all things are desirous to talke with their paramours or if they can not so doe yet at leastwise they will be talking of them and even so it fareth at this time betweene me and snowe for because there is none heere in place nor to be had I will speake of it and namely I would gladly know the reason why it is wont to be kept in such things as be very hot for we use to cover and swaddle it as it were with straw and chaffe yea and to lap it within soft clothes unshorne rugges and shaggie frize and so preserve it a long time in the owne kinde without running to water A woonderfull matter that the hottest things should preserve those which are extreame colde And so will I say too quoth I if that were true but it is farre otherwise and we greatly deceive our selves in taking that by and by to be hot it selfe which doth heat another and namely considering that we our selves use to say that one and the selfe same garment in Winter keeps us warme and in Summer cooleth us like as that nourse in the tragedy which gave sucke unto Niobes children With mantles course and little blanquets worne She warm's and cool's her pretie babes new borne The Almaigns verily put on garments onely for to defend their bodies against
be steeped in some liquor as having not bene covered but with their owne bare coats for this you may observe ordinarily in stones that those parts and sides which lie covered deeper within the ground as if they were of the nature of plants be more frim and tender as being preserved by heat than those outward faces which lie ebbe or above the earth and therefore skilfull masons digge deeper into the ground for stones which they meane to square worke and cut as being melowed by the heat of the earth whereas those which lie bare aloft and exposed to the aire by reason of the cold prove hard and not easie to be wrought or put to any use in building semblably even corne if it continue long in the open aire and cocked upon the stacks or threshing floores is more hard and rebellious than that which is soone taken away and laid up in garners yea and oftentimes the very winde which bloweth whiles it is fanned or winnowed maketh it more tough and stubburne and all by reason of cold whereof the experience by report is to be seene about Philippi a citie in Macedonie where the remedie is to let corne lie in the chaffe and therefore you must not thinke it strange if you heare husbandmen report that of two lands or ridges running directly one by the side of another the one should yeeld corne tough and hard the other soft and tender and that which more is beanes lying in one cod some be of one sort and some of another according as they have felt more or lesse either of cold or of winde THE THIRD QUESTION What is the cause that the mids of wine the top of oile and the bottome of honie is best MY wives father Alexion one day laughed at Hesiodus for giving counsell to drinke wine lustilie when the vessell is either newly pierced or runneth low but to forbeare when it is halfe drawen his words are these When tierce is full or when it draweth low Drinke hard but spare to mids when it doth grow For that the wine there is most excellent For who knoweth not quoth he that wine is best in the middle oile in the top and honie in the bottome of the vessel but Hesiodus forsooth adviseth us to let the mids alone and to stay untill it change to the woorse and be sowre namely when it runneth low and little is left in the vessell Which words being passed the companie there present bad Hesiodus farewell and betooke themselves into searching out the cause of this difference and diversitie in these liquors And first as touching the reason of honie we were not very much troubled about it because there is none in maner but knoweth that a thing the more rare or hollow the substance of it is the lighter it is said to be as also that solid massie and compact things by reason of their weight do settle downward in such sort that although you turne a vessell up-side-downe yet within a while after each part returneth into the owne place againe the heavie sinks downe the light flotes above and even so there wanted no arguments to yeeld a sound reason for the wine also for first and formost the vertue and strength of wine which is the heat thereof by good right gathereth about the middes of the vessell and keepeth that part of all others best then the bottome for the vicinitie unto the lees is naught lastly the upper region for that it is next to the aire is likewise corrupt for this we all know that the winde or the aire is most dangerous unto wine for that it altereth the nature thereof and therefore we use to set wine vessels within the ground yea and to stop and cover them with all care and diligence that the least aire in the world come not to the wine and that which more is wine will nothing so soone corrupt when the vessels be full as when it hath beene much drawen and groweth low for the aire entreth in apace proportionably to the place that is void the wine the taketh winde thereby and so much the sooner chaungeth whereas if the vessels be full the wine is able to mainteine it selfe not admitting from without much of that which is adverse unto it or can hurt it greatly But the consideration of oile put us not to a little debate in arguing One of the companie said That the bottome of oile was the woorst because it was troubled and muddy with the leis or mother thereof and as for that which is above he said It was nothing better than the rest but seemed onely so because it was farthest remooved from that which might hurt it Others attributed the cause unto the soliditie thereof in which regard it will not well be mingled or incorporate with any other liquor unlesse it be broken or divided by force and violence for so compact it is that it will not admit the very aire to enter in it or to be mingled with it but keepeth it selfe a part and rejecteth it by reason of the fine smoothnesse and contenuitie of all the parts so that lesse altered it is by the aire as being not predominant over it neverthelesse it seemeth that Aristotle doth contradict and gainsay this reason who had observed as he saith himselfe that the oile is sweeter more odoriferous and in all respects better which is kept in vessels not filled up to the brim and afterwards ascribeth the cause of this meliority or betternesse unto the aire For that saith he there entereth more aire into a vessell that is halfe emptie and hath the more power Then I wot not well said I but what and if in regard of one and the same facultie and power the aire bettereth oile and impaireth the goodnesse of wine for we know that age is hurtfull to oile and good for wine which age the aire taketh from oile because that which is cooled continueth still yoong and fresh contrariwise that which is pent in and stuffed up as having no aire soone ageth and waxeth old great apparence there is therefore of truth that the aire approching neere unto oile and touching the superficies thereof keepeth it fresh and yoong still And this is the reason that of wine the upmost part is woorst but of oile the best because that age worketh in that a very good disposition but in this as badde THE FOURTH QUESTION What was the reason that the auncient Romans were very precise not to suffer the table to be cleane voided and all taken away or the lampe and candle to be put out FLorus a great lover of antiquitie would never abide that a table should be taken away emptie but alwaies lest some meat or other standing upon it And I know full well quoth he that both my father and my grandfather before him not onely observed this most carefully but also would not in any case permit the lampe after supper to be put out because for sparing of oile and that thereby
together close and be united leaving an emptie place in those vessels wherein they were conteined and from which they be retired The voice therefore comming among and lighting upon many of these bodies thus scattered and dispersed thicke everie where either is drowned altogether at once or disgregated and broken as it were in pieces or else meeteth with many impeachments to withstand and stay it but where there is a space void and wherein there is not a bodie it having a free and full course and the same not interrupted but plaine and continued commeth so much the sooner unto the eare and together with that swiftnesse reteineth still the articulate expresse and distinct sound of every word in speech for you see how emptie vessels if a man knocke upon them answere better to every stroake and carrie the sound and noise a great way off yea and many times they yeeld a sound that goeth round about and continueth a good while redoubling the noise whereas let a vessell be filled either with solid bodies or els with some liquor it is altogether deafe and dumbe if I may so say and yeeldeth no sound againe for that it hath no place nor way to passe thorow Now among solid bodies gold and stone because they be full and massie have a very small and feeble sound that will be heard any way and that little which they doe render is soone gone contrariwise brasse is verie vocall resonant and as one would say a blab of the tongue for that it hath much emptinesse in it and the substance or masse thereof is light and thinne not compact of many bodies hudled together and thrust one upon another but hath foison and plentie of that substance mingled together which is soft yeelding and not resisting the touch or the stroake which affoordeth easinesse unto other motions and so enterteining the voice gently and willingly sendeth it untill it meet somthing in the way which stoppeth the mouth for then it staieth and ceaseth to pierce any further because of the stoppage that it findeth And this is it quoth he in mine opinion that causeth the night to be more resonant and the day lesse for that the heat in day time which dissolveth the aire causeth the intervalles betweene the atomes or motes abovesaid to be the smaller this onely I would request that no man here doe oppose himselfe to contradict the premisses and first suppositions of mine Now when as Ammonius willed me to say somewhat and replie against him As touching your formost supposals friend Boethus quoth I about the great emptinesse let them stand since you will have it so but whereas you have set downe that the said emptinesse maketh much for the motion and easie passage of the voice I like not well of that supposition for surely this qualitie not to be touched smitten or made to suffer is rather proper unto silence and still taciturnitie whereas the voice is the striking and beating upon a sounding bodie and a sounding bodie is that which accordeth and correspondeth to it selfe moveable light uniforme simple and pliable like as is our aire for water earth and fire be of themselves dumbe speechlesse but they sound speake all of them when any spirit or aire is gotten in then I say they make a noise as for brasse there is no voidnesse within it but for that mixed it is with an united and equall spirit therefore it answereth againe to claps and knocks and therewithall resoundeth and if wee may conjecture by that which our eie seeth and judgeth yron seemeth to be spongeous and as it were worme-eaten within full of holes and hollowed in maner of hony-combs howbeit a mettall it is of all other that hath the woorst voice and is most mute there was no need therfore to trouble the night so much in restreining compressing and driving in the aire thereof so close of the one side and leaving so many places and spaces void on the other side as if the aire impeached the voice and corrupted the substance thereof considering it selfe is the very substance forme and puissance of it over and besides it should follow thereupon that unequall nights namely those that be foggie and mistie or exceeding colde were more resonant than those that be faire and cleere for that in such nights those atomes are clunged close together and looke where they come they leave a place void of bodies moreover that which is easie and evident to be seene the colde Winter night ought by this reckoning to be more vocall and fuller of noise than the hot Summers night whereof neither the one nor the other is true and therefore letting this reason such as it is goe by I will produce Anaxagoras who saith That the sunne causeth the aire to move and stirre after a certeine trembling motion as if it did beat and pant as it may appeare by those little motes and shavings as it were in maner of dust which flutter and flie up and downe thorow those holes whereas the sunne-shine passeth such as some Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he chirming as it were and making a humming in the day time cause by their noise any other voice or sound not so easie to be heard but in the night season as their motion ceaseth so consequently their noise also is gone After I had thus said Ammonius began in this wise We may be deemed haply ridiculous quoth he to thinke that we can refute Democritus or to go about for to correct Anaxagoras howbeit we must of necessitie take from these little bodies of Anaxagoras his devising this chirming noise before said which is neither like to be so nor any waies necessarie sufficient it wil be to admit the trembling motion and stirring of them dancing as they doe in the same light and by that meanes disgregating and breaking the voice many times and scatter it to and fro for the aire as hath bene said already being the very body and substance of the voice if it be quiet and setled giveth a direct united and continned way unto the small parcels and movings of the voice to passe along a great way for calme weather and the tranquillitie of the aire is resonant whereas contrariwise tempestuous weather is dumbe and mute according to which Simonides hath thus written For then no blasts of winde arose on hie Shaking tree-leaves that men need once to feare Lest they might breake sweet songs and melodie Stopping the sound from passage to their eare For often times the agitation of the aire permitteth not the full expresse and articulate forme of the voice to reach unto the sense of hearing howbeit somewhat it carrieth alwaies thorow from it if the same be multiplied much and forced aloud as for the night in it selfe in hath nothing to stirre and trouble the aire whereas the day hath one great cause thereof to wit the sun as Anaxagoras himselfe hath said Then Thrasyllus the sonne of Ammontus taking his
turne to speake What should we meane by this I pray you in the name of Jupiter quoth he to attribute this cause unto an invisible motion of the aire and leave the agitation tossing and divulsion thereof which is so manifest and evident to our eies for this great ruler and commander in the heaven Jupiter doth not after an imperceptible maner nor by little and little stirre the smallest parcels of the aire but all at once so soone as he sheweth his face exciteth and moveth all things in the world Giving foorthwith a signall in such wise As men thereby unto their works may rise which they no sooner see but they obey and follow as if together with the new day they were regenerate againe and entred into another manner of life as Democritus saith setting themselves unto their businesse and affaires not without some noise effectual cries in which sense Ibycus called not impertinently the morning or dawning of the day Clytus for that now we begin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say to heare others yea to speake aloud our selves whereas the aire of the night being for the most part calme and still without any waves and billowes for that everie thing is at rest and repose by all likelihood conveigheth the voice entier and whole unto us not brokē nor diminished one jot At these words Aristodemus of Cypres who was one of our companie But take heed Thrasyllus quoth he that this which you say be not convinced and resuted by the battels and marches of great armies in the night season for that upon such an occasion the noise and outcries be no lesse resounding and cleere how troubled and waving soever the aire be than otherwise and peradventure there is some cause thereof proceeding also from our selves for the most part of that which we speake in the night season is of this nature that either we commaund some body after a turbulent manner as if a passion urged us thereto or if we demaund and aske ought we crie as loud as we can for that the thing which wakeneth and maketh us to rise at such a time when as we should sleepe and take our repose for to speake or doe any thing is no small matter or peaceable but great and important hasting us for the urgent necessitie thereof unto our businesse in such sort that our words and voices which then we utter go from us in greater force and vehemency THE FOURTH QUESTION How it comes to passe that of the sacred games of prize some use one maner of chaplet and some another yet all have the branch of the date tree Also why the great dates bee called Nicolai During the solemnitie of the Isthmick games at what time as Sospis was the judge and directour thereof now the second time other feasts of his I avoided namely when as hee invited one while many strangers together and otherwhiles a number of none else but citizens and those one with another but one time above the rest when as hee feasted those onely who were his greatest friends and all men of learning I my selfe also was a bidden guest and present among them now by that time that the first service at the table was taken awaie there came one unto the professed oratour and rhetorician Herodes who brought unto him from a scholar and familiar of his who had wonne the prize for an encomiasticall or laudatorie oration that he had made a branch of the date tree together with a plaited and broided coronet of flowers which when he had curteously received he returned them backe to him again saying withall that hee marvelled why some of these sacred games had for their prize this crowne and others that but generally all a branch of date tree For mine owne part quoth he I cannot perswade my selfe that this ariseth upon that cause which some alledge namely the equality and uniformitie of the leaves springing and growing out as they doe alwaies even and orderly one just against another directly wherein they seeme to contend and strive a vie resembling thereby a kinde of combat and that victorie it selfe tooke the name in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say not yeelding nor giving place for there be many other plants which as it were by weight and measure distribute nourishment equally unto their boughes and branches growing opposite in that manner and heerein observe exactly a woonderfull order and equality but in my conceit more probabilitie and apparence of reason they alledge who imagine suppose that our auncients made choice of this tree because they tooke a love to the beautie talnesse and streight growing thereof and namely Homer who compareth the beautie of Nausicaa the Phaeocian queene unto the plant or stem of a faire date tree for this you all know verie well that in old time they were wont alwaies to cast upon those victorious champions who had wonne the prize roses and rose champion flowers yea and some otherwhiles apples and pomegranates thinking by this meanes to recompence and honour them but there is nothing else so much in the date tree to commend it so evidently above other trees for in all Greece fruit it beareth none that is good to be eaten as being unperfect and not ripe enough and if it bare heere as it doth in Syria and Aegypt the date which of all fruits for the lovely contentment of the eie is of all sights most delightsome and for the sweetnesse of taste of all banquetting dishes most pleasant there were not a tree in the world comparable unto it and verily the great monarch and emperour Augustus by report for that he loved singularly well one Nicolaus a philosopher Peripatetick in regard that he was of gentle nature and sweet behaviour tall and slender withall of stature and besides of a ruddy and purple colour in his visage called the fairest and greatest dates after his name Nicolai and to this day they beare that denomination In this discourse Herodes pleased the company no lesse with the mention of Nicolaus the philosopher than he did with that which he had spoken to the question And therefore quoth Sospis so much the rather ought we every one to devise for to conferre unto this question propounded whatsoever hee is perswaded concerning it Then I for my part first brought foorth mine opinion as touching the superioritie of this date tree at the sacred games because the glorie of victours and conquerors ought to endure and continue incorruptible and as much as possibly may be not age and waxe old for the date tree liveth as long as any plant whatsoever that is longest lived and this is testified by these verses of Orpheus Living as long as plants of date trees tall Which in the head be greene and spread withall And this is the onely tree in manner which hath that propertie indeed which is reported though not so truely of many others And
a little troubled at this chalenge but after he had paused and thought upon the matter a while in the end he spake to this effect It is an ordinary thing quoth he with Plato to play with us many times merrily by certeine devised names that hee useth but whensoever hee inserteth some fable in any treatise of the soule he doth it right soberly and hath a deepe meaning and profound sense therein for the intelligent nature of heaven he calleth a Chariot volant to wit the harmonicall motion and revolution of the world and heere in this place whereof we are now in question to wit in the end of the tenth booke of his Common-wealth he bringeth in a messenger from hell to relate newes of that which he had there himselfe seene and calleth him by the name of Era a Pamphylian borne and the sonne of Armonius giving us covertly by an aenigmaticall conveiance thus much to understand That our soules are engendred by harmonie and so joined to our bodies but when they be disjoined and separate from them they runne together all into aire from every side and so returne againe from thence unto second generations what should hinder then but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put downe by him not to shew a truth whereof he spake but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a probable speech and conjecturall fiction or else a thing spoken as it should seeme to a dead bodie and so uttered vainly and at a venture in the aire for Plato alwaies toucheth three causes as being the philosopher who either first knew or principally understood how fatall destiny is mingled with fortune and againe how our freewill is woont to bee joined with either of them or is complicate with both and now in this place before cited hee sheweth excellently well what power each of these causes hath in our humane affaires attributing the choice and election of our life unto free will for vertue and vice be free and at the commaund of no lord and tying to the necessitie of fatall destinie a religious life to God-ward in them who have made a good choise and contrariwise in those who have made a choise of the woorst but the cadences or chaunces of lots which being cast at a venture and lighting heere and there without order befall to every one of us bring in fortune and preoccupate or prevent much of that which is ours by the sundry educations or governments of common-weale wherein it hapneth each of us to live for this I would have every one of you to consider whether it bee not meere folly and without all reason to seeke for a cause of that which is done by fortune and casually for if lot should seeme to come by reason there were to be imputed no more to fortune or adventure but all to some fatall destinie or providence Whiles Lamprias delivered this speech Marcus the Grammarian seemed to count and number I wot not what upon his fingers to himselfe apart but when he had made an end the said Marcus named aloud all those soules or spirits which are called out in Homers Necya Among which quoth he the ghost onely of Elpenor wandering still in the middle confines is not reckoned with those beneath in another world for that his bodie as yet is not interred and committed to the earth as for the soule of Tiresias also it seemeth not to bee numbred with the rest To whom now dead Proserpina above the rest did give This gift alone right wise to be although he did not live as also the power to speake with the living and to understand their state and affaires even before he had drunke the bloud of sacrificed beasts If then quoth hee ô Lamprias you subtract these two and count the rest you shall finde that the soule of Ajax was just the twentieth of those which presented themselves to Ulysses and heereto alluded Plato as it should seeme by way of mirth joining his fable together with that evocation of spirits otherwise called Necyra in Homers Odyssea THE SIXTH QUESTION What is covertly meant by the fable wherein Neptune is feigned to have beene vanquished as also why the Athenians take out the second day of the moneth August NOw when the whole company were growen to a certeine uprore Menephyllus a Peripateticke philosopher calling unto Hylas by name You see quoth he now that this question was not propounded by way of mockerie and contumelious flouting but you my good friend leaving this froward and mal-contented Ajax whose name as Sophocles saith is ominous and of ill presage betake your selfe unto Neptune and side with him a while who is wont to recount unto us himselfe how he hath beene oftentimes overcome to wit in this city by Minerva at Delphi by Apollo in Argos by Juno in Aegina by Jupiter and in Naxus by Bacchus and yet in all his repulses disfavors and infortunities he bare himselfe alwaies mild and gentle carying no ranckor or malice in his heart for proofe heereof there is even in this city a temple common to him and Minerva in which there standeth also an altar dedicated to Oblivion Then Hylas who seemed by this time more pleasantly disposed But you have forgotten quoth he ô Menephyllus that we have abolished the second day of the moneth August not in regard of the moone but because it was thought to be the day upon which Neptune and Minerva pleaded for the scignorie of this territorie of Attica Now I assure you quoth Lamprias Neptune was every way much more civill and reasonable than Thrasibulus in case being not a winner as the other but a loser he could forget all grudge and malice A great breach and defect there is in the Greeke originall wherein wanteth the farther handling of this question as also 5. questions entier following and a part of the 6. to wit 7 Why the accords in musicke are devided into three 8 Wherein differ the intervals or spaces melodious from those that be accordant 9 What cause is it that maketh accord and what is the reason that when one toucheth two strings accordant together the melody is ascribed to the base 10 What is the cause that the eclipticke revolutions of sunne and moone being in number equall yet we see the moone oftner ecclipsed than the sunne 11 That we continue not alwaies one and the same in regard of the daily deflux of our substance 12 Whether of the twaine is more probable that the number of starres is even or odde Of this twelfth question thus much remaineth as followeth Lysander was wont to say That children are to be deceived with cockall bones but men with othes Then Glaucias I have heard quoth he that this speech was used against Polycrates the tyrant but it may be that it was spoken also to others But whereby do you demaund this of me Because verily quoth Sospis I see that children snatch at such bones the Academiques catch at words for it
difference betweene a Principle and an Element but Thales Milesius thinketh they be both one howbeit there is a great difference betweene the one and the other for elements be compounded whereas we holde that the first Principles neither be compounded nor are any complet substance and verily earth water aire and fire we tearme Elements but Principles we call other Natures in this respect that there is nothing precedent or before them wherof they are ingendred for otherwise if they were not the first they should in no wise be Principles but that rather were to be so called wherof they be ingendred Now certeine things there are precedent whereof earth and water c. be composed to wit the first matter without all forme and shape as also the first forme it selfe which we call Entelechia and thirdly Privation Thales therefore is in an error when he saith that water was both the Element and Principle or first beginning of all things CHAP. III. Of principles or first beginnings what they be THALES the Milesian affirmed that Water was the first principle of the whole world and this man seemeth to have beene the first author of philosophie and of him tooke the Ionique fect of Philosophers their name for many families there were successively of Philosophers who having studied Philosophie in Aegypt went to Miletum when hee was farre stept in yeeres where he mainteined this position That all things were made of Water so all things were to be resolved againe into Water The reasons of this conjecture of his were these first because naturall seed is the principle and beginning of all living creatures and that is of a moist substance therefore probable it is that all other things likewise have humiditie for their principle secondly for that all sorts of plants be nourished by moisture which if they want they wither and fade away thirdly considering that the fire or the sunne it selfe and the starres is nourished and mainteined by vapours proceeding from the waters the whole world also by consequence consisteth of the same which is the reason that Homer supposing all things to be engendred of water saith thus The ocean sea from whence 〈◊〉 thing 〈◊〉 is and hath beginning But ANAXIMANDER the Milesian holdeth that Infinitie is the principle of al for every thing proceedeth from it resolveth into it againe therefore there be engendred infinit worlds and those vanish againe into that whereof they bee engendred and why is there this Infinitie Because quoth he there should never faile any generation but still have 〈◊〉 howbeit even he also erreth heerein for that he declareth not what is this Infinitie whereof he speaketh whether it be aire water or any other body he faileth likewise in this that he putteth downe a subject matter but overthroweth the efficient cause for this Infinity whereof he talketh is nothing else but matter and matter cannot atteine to perfection nor come into act unlesse there be some mooving and efficient cause ANAXIMENES the Milesian mainteineth that aire is the principle of the world for that all things come of it and returne unto it Like as quoth he our soule which is aire keepeth us alive even so spirit and aire mainteine the Being of the whole world for spirit and aire be two words signifying both one thing But this Philosopher is out of the way as well as the rest in that hee thinketh that living creatures be composed of a simple spirit or uniforme aire and impossible it is that there should be but one principle of all things to wit matter but there ought withall to be supposed an efficient cause for it is not enough to be provided of silver or gold for to make a vessell or piece of plate if there come not unto it the efficient cause to wit the gold-smith semblably we are to say of brasse wood and all other sorts of matter ANAXAGORAS the Clazomenian is perswaded and so teacheth That the principles of the world and all that therein is are small like parcels which hee tearmeth Homaeomeries for hee thought it altogether absurd and impossible that any thing should bee made of that which is not or bee dissolved into that which hath no being for howsoever we take our nourishment simple and uniforme as for example eat bread of corne and drinke water yet with this nutriment are nourished haires veines arteries sinewes bones and other parts of the bodie which being so Confesse wee must quoth hee likewise that in this food which wee receive are all things which have their Being and that all things doe grow and encrease of that which hath Being so that in this nourishment be those parcels which breed bloud sinewes bones and other parts of our body which may bee comprehended by discourse of reason for we are not to reduce all unto the outward sense to shew and proove that bread and water effect these things but it may suffice that in them these parts are conceived by reason Inasmuch therefore as in nourishment there be parcels semblable unto that which they breed in that regard he called them Homaeomeries affirming them to be the principles of all things and even so he would have these semblable parcels to be the matter of all things and for efficient cause he setteth downe a Minde or understanding that ordereth and disposeth al. And thus beginneth he to goe to worke and reasoneth in this wise All things at first were consumed and hudled together pell mell but that Minde or understanding doth sever dispose and set them in order in this one thing yet he hath done wel and is to be commended that unto the matter he hath adjoined a workman ARCHELAUS an Athenian the sonne of Apollodorus affirmeth that the principle of all things was the infinit aire together with the condensation and rarefaction thereof of which the one is fire and the other water and these Philosophers following by continuall succession one upon another after Thales made that sect which is called 〈◊〉 But from another head PYTHAGORAS the sonne of Mnesarchus a Samian borne the first author of the name of Philosophie held that the principle of all things were Numbers and their symmetries that is to say the proportions that they have in their correspondency one unto another which hee calleth otherwise Harmonies those elements that be composed of them both are tearmed by him 〈◊〉 furthermore hee reckoneth among Principles Unitie and Twaine indefioit of which the one tendeth and hasteneth to an efficient and specificall cause to wit a Minde and the same is God the other unto a passive and materiall cause namely the visible world Moreover he thought that the Denarie or Ten was the absolute nature and perfection of numbers for that all men as well Greeks as Barbarians count untill ten and when they be thither come they returne backe againe unto unitie over and besides hee said That all the power of ten consisted within fower and in a quaternarie the reason is this
by occasion of the augmentation of the Moones flame which regularly and by order is lightned by little and little untill it represent unto us the full face of the Moone and againe doth diminish and wane in proportion untill the conjunction at what time it is altogether extinct PLATO ARISTOTLE the STOICKS and MATHEMATICINAS do all with one accord say that the occultations of the Moone every moneth are occasioned by reason that she falleth in conjunction with the sunne by whose brightnesse she becommeth dimme and darkned but the Ecclipses of the Moone be caused when the commeth within the shadow of the earth situate directly betweene both Starres rather for that the Moone is altogether obstructed therewith CHAP. XXX Of the Moones apparition and why she seemeth to be earthly THe PYTHAGOREANS affirme that the Moone appeereth terrestriall for that she is inhabited round about like as the earth wherein we are and peopled as it were with the greatest living creatures and the fairest plants and those creatures within her be fifteene times stronger and more puissant than those with us and the same yeeld foorth no excrements and the day there is in that proportion so much longer ANAXAGORAS saith that the inequalitie which is seene in the face of the Moone proceedeth from the coagmentation of cold and terrestrity mixed together for that there is a certaine tenebrositie medled with the fierie nature thereof whereupon this starre is said to be Pseudophores that it to say to have a false light The STOICKS are of opinion that by reason of the diversitie of her substance the composition of her bodie is not subject to corruption CHAP. XXXI The distance betweene Sunne and Moone EMPEDOCLES thinketh that the Moone is twice as far off from the Sunne as she is from the earth The MATHEMATICIANS say that the distance is eighteene times as much ERATOSTHENES giveth out the Sunne is from the earth 408. thousand stadia ten times told and the Moone from the earth 78. thousand stadia ten times multiplied CHAP. XXXII Of the yeeres And how much the yeere of every Planet conteineth the great yeere THe revolution or yeeere of Saturne comprehendeth thirtie common yeres Of Jupiter twelve of Mars two of the Sunne twelve moneths those of Mercurie and Venus be all one for their course is equall of the Moone thirtie daies for this we count a perfect moneth to wit from the apparition to the conjunction As for the great yeere some say it compriseth eight yeeres others ninteen and others againe sixtie wanting one HERACLITUS saith it consisteth of 80000. solare yeeres DIOGENES of 365. yeeres such as Heraclitus speaketh of and others of 7777. THE THIRD BOOKE OF Philosophers opinions The Prooeme HAving summarily and after a cursorie manner treated in the former bookes of coelestiall bodies and resting in the confines thereof which is the Moone I will addresse my selfe in this third booke to discourse of Meteores that is to say of such impressions as be engendred in the aire above to wit betweene the circle of the Moone and the situation of the earth the which men hold generally to be in stead of the prick or center in that compasse of the universall Globe And heereat will I beginne CHAP. I. Of the Milke way or white circle Galaxia THis Galaxia is a cloudie or mistie circle appearing alwaies in the skie and called it is the Milke way of the white colour which it doth represent Of the Pythagoreans some say it is the inflammation or burning out of some starre remooved and falling out of his proper place which hath burnt round about all the way as it passed from the verie time of Phaethon his conflagration Others hold that in old time the race and course of the Sun was that way Some are of opinion that it is a specularie apparition only occasioned by the reflexion of the Sun-beames against the cope of heaven even as we observe it to fall out betweene the rainbow and thicke clouds METRODORUS affirmeth it to be caused by the passage of the Sunne for that this is the solare circle PARMENIDES is of opinion that the mixture of that which is thicke with the rare or thin engendreth this milkie colour ANAXAGORAS saith that the shadow of the earth resteth upon this part of heaven at what time as the Sunne being undemeath the earth doth not illuminate all throughout DEMOCRITUS is perswaded that it is the resplendent light of many small starres and those close together shining one upon another and so occasioned by their spissitude and astriction ARISTOTLE would have it to be an inflamation of a drie exhalation the same being great in quantitie and continued and so there is an hairy kind of fire under the skie and beneath the planets 〈◊〉 supposeth it to be a consistence of fire more cleere and subtile than a starre and yet thicker than a splendeur or shining light CHAP. II. Of Comets or Blazing starres of Starres seeming to shoot and fall as also of fierie beames appearing in the aire SOme of Pythagoras scholars affirme that a Comet is a starre of the number of those which appeare not alwaies but at certaine prefixed seasons after some periodicall revolutions do arise Others affirme it to be the reflexion of our sight against the Sunne after the manner of those resemblances which shew in mirrours or looking glasses ANAXAGORAS and DEMOCRITUS say that it is a concurse of two starres or more meeting with their lights together ARISTOTLE is of opinion that it is a consistence of a drie exhalation enflamed STRATO saith that it is the light of a starre enwrapped within a thick cloud as we see it ordinarily in our lamps and burning lights HERACLIDES of PONTUS holdeth it to be a cloud heaved and elevated on high and the same illuminated by some high light also and the like reason giveth he of the bearded blazing star called Pagonias Others like as all the 〈◊〉 affirme that the beame the columne and such other meteors or impressions are made after the same manner by divers cōfigurations of clouds in the aire EPIGENES supposeth a Comet to be an elevation of spirit or wind mixed with an earthly substance and set on fire BOETHUS imagineth it to be an apparition of the aire let loose as it were and spred at large DIOGENES is perswaded that Comets be starres ANAXAGORAS saith that the starres which are said to shoot be as it were sparckles falling from the elementarie fire which is the cause that they are quenched and gone out so quickly METRODORUS supposeth that when the Sunne striketh violently upon a cloud the beames or raies thereof do sparkle and so cause this shooting of starres as they tearme it XENOPHANES would beare us in hand that all such Meteors and Impressions as these be constitutions or motions of clouds enflamed CHAP. III. Of thunders lightnings flashes presters or fierie blastes and tempstuous whirlwinds ANAXIMANDER supposeth that all these come by wind for when it hapneth that
it is conceived inclosed within a thicke cloud then by reason of the subtiltie and lightnesse thereof it breaketh forth with violence and the rupture of the cloud maketh a cracke and the divulsion or cleaving by reason of the blacknesse of the cloud causeth a shining light METRODORUS saith when a wind chanceth to be enclosed within a cloud gathered thick and close together the said wind by bursting of the cloud maketh a noise and by the stroke and breach it shineth but by the quicke motion catching heat of the Sunne it shooteth forth lightning but if the said lightning be weake it turneth into a Prester or burning blase ANAXAGORAS is of opinion that when ardent heat falleth upon cold that is to say when a portion of celestial fire lighteth upon the airie substance by the cracking noise therof is caused thunder by the colour against the blacknesse of the cloud a flashing beame by the plentie and greatnesse of the light that which we call lightning and in case the fire be more grosse and corpulent there ariseth of it a whirlwind but if the same be of a cloudie nature it engendreth a burning blast called Prester The STOICKS hold thunder to be a combat and smiting together of clouds that a flashing beame is a fire or inflammation proceeding from their attrition that lighning is a more violent flashing and Prester lesse forcible ARISTOTLE supposeth that all these meteores come likewise of a dry exhalation which being gotten enclosed within a moist cloud seeketh meanes and striveth forcibly to get foorth now by attrition and breaking together it causeth the clap of thunder by inflammation of the drie substance a flashing beame but Presters Typhons that is to say burning blasts and whirlwindes according as the store of matter is more or lesse which the one and the other draweth to it but if the same be hotter you shall see Prester if thicker looke for Typhon CHAP. IIII. Of Clouds Raine Snowe and Haile ANAXIMENES saith that clouds are engendred when the aire is most thicke which if they coagulate still more and more there is expressed from them a shewer of raine but in case this matter as it falleth doe congeale it turneth to be 〈◊〉 but say it meet with a colde moist wind and be surprized therewith it prooveth haile METRODORUS supposeth that clouds be composed of a waterish evaporation Epicurus of meere vapours also that as well the drops of raine as haile-stones become round by the long way of their descent CHAP. V. Of the Rainbow AMong those meteors or impressions engendred in the aire some there be which have a true substance indeed as raine and haile others againe have no more but a bare apparence without any reall subsistence much like as when we are within a ship we imagine that the continent and firme land doth moove and among those which are in apparence onely we must range the Rainbow PLATO saith that men derive the genealogie of it from Thaumas as one would say from wonder because they marvelled much to see it according as Homer sheweth in this verse Like as when mightie Jupiter the purple rainbow bends Thereby to mort all men from heaven a wondrous token sends Which either tempests terrible or wofull warre pretends And hereupon it is that some have made thereof a fabulous device and given out that she having a bulles head drinketh up the rivers But how is this Rainbow ingendred and how commeth it so to appeare Certes we see by lines either direct and streight or crooked or els rebated and broken which though they be obscure and appeare not evidently yet are perceived by cogitation and discourse of reason as being bodilesse Now by rightlines we beholde things some in the aire and others thorow transparent stones and hornes for that all these consist of very subtile parts by crooked and curbed lines wee looke within the water for our eie-sight doth bend and turne againe perforce by reason that the matter of the water is more thicke which is the cause that we see the mariners oare in the sea a farre off as it were crooked The third maner of seeing is by refraction and so we beholde objects in mirrours and of this sort is the Rainbow for we must consider and understand that a moist vapour being lifted up aloft is converted into a cloud and then within a while by little and little into small dew-drops whenas therfore the Sun descendeth Westward it can not chuse but every Rainbow must needs appere opposit unto it in the contrary part of the sky and whē our sight falleth upon those drops it is rebated and beaten backe and by that meanes there is presented unto it a Rainbow now those drops are not of the forme and figure of a bow but represent a colour onely and verily the first and principall hew that this bow hath is a light and bright red the second a deepe vermillion or purple the third blue and greene let us consider then whether the said red colour appeare not because the brightnesse of the Sunne beating upon the cloud and the sincere light thereof reflected driven back maketh a ruddy or light red hew but the second part more obscure and rebating the said splendor through those 〈◊〉 drops causeth a purple tincture which is as it were an abatement of red and then as it becommeth more muddie still darkning that which distinguisheth the sight it turneth into a greene and this is a thing which may be proved by experience for if a man take water directly against the Sunne beames in his mouth and spit the same forward in such sort as the drops receive a repercussion against the said raies of the Sunne he shall finde that it will make as it were a Rainbow The like befalleth unto them that are bleere-eied when they looke upon a lampe or burning light ANAXIMENES supposeth that the Rainbow is occasioned by the Sunshining full against a grosse thicke and blacke cloud in such sort as his beames be not able to pierce and strike thorow by reason that they turne againe upon it and become condensate ANAXAGORAS holdeth the Rainbow to be the refraction or repercussion of the Sunnes round light against a thicke cloud which ought alwaies to be opposit full against him in maner of a mirrour by which reason in nature it is said that there appeare two Sunnes in the countrey of 〈◊〉 METRODORUS saith when the Sunne shineth thorow clouds the cloud seemeth blue but the light looketh red CHAP. VI. Of Water-galles or streaks like rods somewhat resembling Rainbowes THese rods and opposit apparitions of Sunnes which are seene otherwhiles in the skie happen through the temperature of a subject matter and illumination namely when clouds are seene not in their naturall and proper colour but by another caused by a divers irradiation and in all these the like passions fall out both naturally and also are purchased by accident CHAP. VII Of Winds ANAXIMANDER is of
opinion that the Winde is a fluxion of the aire when as the most subtile and liquid parts thereof be either stirred or melted and resolved by the Sunne The STOICKS affirme that every blast is a fluxion of the aire and that according to the mutation of regions they change their names as for example that which bloweth from the darknesse of the night and Sunne setting is named Zephyrus from the East and Sunne rising Apeliotes from the North Boreas and from the South Libs METRODORUS supposeth that a waterish vapour being inchafed by the heat of the Sun produceth and raiseth these winds and as for those that be anniversary named Etesia they blow when the aire about the North pole is thickened and congealed with cold and so accompanie the Sunne and flow as it were with him as he retireth from the Summer Tropicke after the 〈◊〉 Solstice CHAP. VIII Of Winter and Summer EMPEDOCLES and the STOICKS do hold that Winter commeth when the aire is predominant in thickenesse and is forced upward but Summer when the fire is in that wise predominant and is driven downward Thus having discoursed of the impressions aloft in the aire we will treat also by the way of those which are seene upon and about the earth CHAP. IX Of the Earth the substance and magnitude thereof THALES with his followers affirme there is but one Earth 〈◊〉 the Pythagorean mainteineth twaine one heere and another opposit against it which the Antipodes inhabit The STOICKS say there is one Earth and the same finite XENOPHANES holdeth that beneath it is founded upon an infinit depth and that compact it is of aire and fire METRODORUS is of opinion that Earth is the very sediment and ground of the water like as 〈◊〉 Sunne is the residence of the aire CHAP. X. The forme of the Earth THALES the STOICKS and their schoole affirme the Earth to be round in maner of a globe or ball ANAXIMANDER resembleth the Earth unto a columne or pillar of stone such as are seene upon the superficies thereof ANAXIMENES compareth it to a flat table LEUCIPPUS unto a drum or tabour DEMOCRITUS saith that it is in forme broad in maner of a platter hollow in the mids CHAP. XI The 〈◊〉 of the Earth THe disciples of THALES maintaine that the Earth is seated in midst of the world XENOPHANES affirmeth that it was first founded and rooted as it were to an infinite depth PHILOLAUS the Pythagorean saith that fire is the middle as being the hearth of the world in the second place he raungeth the Earth of the Antipodes and in the third this wherein wee inhabit which lieth opposite unto that counter earth and turneth about it which is the reason quoth he that those who dwell there are not seene by the inhabitants heere PARMENIDES was the 〈◊〉 Philosopher who set out and limited the habitable parts of the Earth to wit those which are under the two Zones unto the Tropicks or Solsticiall circles CHAP. XII Of the bending of the earth PYTHAGORAS is of opinion that the earth enclineth toward the Meridionall parts by reason of the 〈◊〉 which is in those South coasts for that the Septentrionall tracts are congealed and frozen with cold whereas the opposite regions be inflamed and burnt DEMOCRITUS yeeldeth this reason because of the ambient aire is weaker toward the South quoth hee the Earth as it groweth and encreaseth doth bend to that side for the North parts be 〈◊〉 whereas contrariwise the Southeren parts are temperate in which regard it weigheth more that way whereas indeed it is more plentifull in bearing fruits and those growing to greater augmentation CHAP. XIII The motion of the Earth SOme hold the Earth to be unmoveable and quite but PHILOLAUS the Pythagorean saith that it moveth round about the fire in the oblique circle according as the Sunne and Moone do HERACLIDES of Pontus and Ecphantus the Pythagorean would indeed have the Earth to move howbeit not from place to place but rather after a turning manner like unto a wheele upon the axell tree from West to East round about her owne center DEMOCRITUS saith that the Earth at first wandred to and fro by reason as well of smalnesse as lightnesse but waxing in time thicke and heavie it came to rest unmoveable CHAP. XIIII The division of the Earth and how many Zones it hath PYTHAGORAS saith that the earth is divided into five Zones proportionably to the sphaere of the universall heaven to wit the Artick circle the Tropick of Summer the Tropick of Winter the Aequinoctiall and the Antartick Of which the middlemost doth determine and set out the verie mids and heart of the earth and for that cause it is named Torrida Zona that is to say the burnt climat but that region is habitable as being temperate which lieth in the mids betweene the summer and the winter Tropick CHAP. XV. Of Earthquakes THALES and DEMOCRITUS attribute the cause of Earthquakes unto water The STOICKS thus define and say Earthquake is the moisture within the earth subtiliated and resolved into the aire and so breaking out perforce ANAXIMENES is of opinion that raritie and drinesse of the earth together be the causes of Earthquake wherof the one is engendred by excessive drougth the other by gluts of raine ANAXAGORAS holdeth that when the aire is gotten within the earth and meeteth with the superficies thereof which it findeth tough and thicke so as it cannot get forth it shaketh it in manner of trembling ARITSTOTLE alledgeth the Antiperistasis of the circumstant cold which environeth it about on everie side both above and beneath for heat endevoreth and maketh hast to mount aloft as being by nature light A drie exhalation therefore finding it selfe enclosed within and staied striveth to make way through the cliffs and thicks of the Earth in which busines it cannot chuse but by turning to and fro up and downe disquiet and shake the earth METRODORUS is of mind that no bodie being in the owne proper and naturall place can stirre or moove unlesse some one do actually thrust or pull it The earth therefore quoth he being situate in the owne place naturally mooveth not howsoever some placesthereof may remove into others PARMENIDES and DEMOCRITUS reason in this wise for that the earth on everie side is of equall distance and confineth still in one counterpoise as having no cause wherefore it should incline more to the one side than to the other therefore well it may shake onely but not stirre or remoove for all that ANAXIMENES saith that the Earth is caried up and downe in the aire for that it is broad and flat Others say that it floteth upon the water like as planks or boords and that for this cause it mooveth PLATO affirmeth that of all motions there be six sorts of circumstances above beneath on the right hand on the left before and behind Also that the earth cannot possibly moove according to any of these differences for that on everie
rest of the bodie like unto the armes or hairie braunches of a poulp fish of which seven the naturall senses make five namely Sight Smelling Hearing Tasting and Feeling Of these the Sight is a spirit passing from the chiefest part unto the eies Hearing a spirit reaching from the understand to the eares Smelling a spirit issuing from reason to the nosethirls Tasting a spirit going from the foresaid principall part unto the tongue and last of all Feeling a spirit stretching and extended from the same predominant part as farre as to the sensible superficies of those objects which are easie to be felt and handled Of the twaine behind the one is called genetall seed and that is likewise wise a spirit transmitted from the principall part unto the genetories or members of generation the other which is the seventh and last of all Zeno calleth Vocall and wee Voice a spirit also which from the principall part passeth to the windpipe to the tongue and other instruments appropriat for the voice And to conclude that mistresse her selfe and ladie of the rest is seated as it were in the midst of her owne world within our round head and there dwelleth CHAP. XXII Of Respiration EMPEDOCLES is of opinion that the first Respiration of the first living creature was occasioned when the humiditie in young ones within the mothers wombe retired and the outward aire came to succeed in place thereof and to enter into the void vessels now open to receive the same but afterwards the naturall heat driving without forth this aerie substance for to evaporate and breath away caused exspiration and likewise when the same returned in again there ensued inspiration which gave new entrance to that aerious substance But as touching the Respiration that now is he thinketh it to be when the blood is carried to the exterior superficies of the bodie and by this fluxion doth drive and chase the aerie substance through the nosethirls and cause exspiration and inspiration when the blood returneth inward and when the aire reentreth withall through the rarities which the blood hath left void and emptie And for to make this better to be understood he bringeth in the example of a Clepsidre or water houre-glasse ASCLEPIADES maketh the lungs in manner of a tunnel supposing that the cause of Respiration is the aire smooth and of subtil parts which is within the breast unto which the aire without being thicke and grosse floweth and runneth but is repelled backe againe for that the brest is not able to receive any more nor yet to be cleane without Now when as there remaineth still behind some little of the subtile aire within the breast for it cannot all be cleane driven out that aire without rechargeth againe with equall force upon that within being able to support and abide the waight thereof and this compareth he to Phisicians ventoses or cupping glasses Moreover as touching voluntarie Respiration he maketh this reason that the smallest holes within the substance of the lungs are drawen together and their pipes closed up For these things obey our will HEROPHILUS leaveth the motive faculties of the bodie unto the nerves arteries and muskles for thus he thinketh and saith that the lungs only have a naturall appetite to dilation and contraction that is to say to draw in and deliver the breath and so by consequence other parts For this is the proper action of the lungs to draw wind from without where with when it is filled there is made another attraction by a second appetition and the breast deriveth the said wind into it which being likewise repleat therewith not able to draw any more it transmitteth backe againe the superfluitie thereof into the lungs whereby it is sent forth by way of exspiration and thus the parts of the bodie reciprocally suffer one of another by way of interchange For when the lungs are occupied in dilatation the breast is busied in contraction and thus they make repletion and evacuation by a mutuall participation one with the other in such sort as we may observe about the lungs foure manner of motions The first whereby it receiveth the aire from without the second by which it transfuseth into the breast that aire which it drew and received from without the third whereby it admitteth againe unto it selfe that which was sent out of the brest and the fourth by which it sendeth quite forth that which so returned into it And of these motions two be dilatations the one occasioned from without the other from the breast and other two contractions the one when the brest draweth wind into it and the other when it doth expell the aire insinuated into it But in the breast parts there be but two onely the one dilatation when it draweth wind from the lungs the other contraction when it rendreth it againe CHAP. XXIII Of the Passion of the body and whether the soule have a fellow-feelling with it of paine and dolour THe STOICKS say that affections are in the passible parts but senses in the principall part of the soule EPICURUS is of opinion that both the affections and also the senses are in the passible places for that reason which is the principall part of the soule he holdeth to be unpassible STRATO contrariwise affirmeth that as well the Passions of the soule as the senses are in the said principall part and not in the affected and grieved places for that in it consisteth patience which we may observe in terrible and dolorous things as also in fearefull and maguanimous persons THE FIFTH BOOKE OF Philosophers opinions CHAP. I. Of Divination PLATO and the STOICKS bring in a fore-deeming and fore-knowledge of things by inspiration or divine instinct according to the divinity of the soule namely when as it is ravished with a fanaticall spirit or revelation by dreames and these admit and allow many kinds of divination XENOPHANES and EPICURUS on the contrary side abolish and annull all Divination whatsoever PYTHAGORAS condemneth that onely which is wrought by sacrifices ARISTOTLE DICEARCHUS receive none but that which commeth by Divine inspiration or by dreames not supposing the soule to be immortall but to have some participation of Divinitie CHAP. II. How Dreames are caused DEMOCRITUS is of of opinion that Dreames come by the representation of images STRATO saith that our understanding is I wot not how naturally and yet by no reason more sensative in sleepe than otherwise and therefore sollicited the rather by the appetit and desire of knowledge HEROPHILUS affirmeth that Dreames divinely inspired come by necessitie but natural Dreames by this meanes that the soule formeth an image and representation of that which is good and commodious unto it and of that which must ensue thereupon as for such as be of a mixt nature of both they fall out casually by an accidentall accesse of images namely when we imagine that we see that which wee desire as it falleth out with those who in their sleepe thinke they have their
was thought a great sinne and exceeding irreverence for a man to turne himselfe out of his apparrell naked in any church chappell or religious and sacred place 〈◊〉 so they carried a great respect unto the aire and open skie as being full of gods demi-gods and saints And this is the verie cause why we do many of our necessarie businesses within 〈◊〉 〈◊〉 and covered with the 〈◊〉 of our houses and so remooved from the eies as it were of the deitie 〈◊〉 somethings there be that by law are commaunded and enjoined unto the priest onely and others againe unto all men by the priest as for example heere with us in 〈◊〉 to be crowned with chaplets of flowers upon the head to let the haire grow long to weare a sword and not to set foot within the limits of Phocis pertaine all to the office and dutie of the captaine generall and chiefe ruler but to tast of no new fruits before the Autumnall Aequinox be past nor to cut and prune a vine but before the Acquinox of the Spring be intimated and declared unto all by the said ruler or captaine generall for those be the verie seasons to do both the one the other In like case it should seeme in my judgement that among the Romans it properly belonged to the priest not to mount on horseback not to be above three nights out of the citie not to put off his cap wherupon he was called in the Roman language Flamen But there be many other offices and duties notified and declared unto all men by the priest among which this is one not to be enhuiled or anointed abroad in the open aire For this maner of anointing drie without the bath the Romans mightily suspected and were afraid of and even at this day they are of opinion that there was no such cause in the world that brought the Greeks under the yoke of servitude and bondage and made them so tender and effeminate as their halles and publike places where their yong men wrestled exercised their bodies naked as being the meanes that brought into their cities much losse of time engendred idlenesse bred lazie slouth and ministred occasion opportunity of lewdnesse and vilany as namely to make love unto faire boies and to spoile and marre the bodies of young men with sleeping with walking at a certaine measure with stirring according to motions keeping artificiall compasse and with observing rules of exquisit diet Through which fashions they see not how ere they be aware they befallen from exercises of armes and have cleane forgotten all militarie discipline loving rather to be held and esteemed good wrestlers fine dauncers conceited pleasants and faire minions than hardic footmen or valiant men of armes And verely it is an hard matter to avoid and decline these inconveniences for them that use to discover their bodies naked before all the world in the broad aire but those who annoint themselves closely within doores and looke to their bodies at home are neither faultie nor offensive 41 What is the reason that the auncient coine and mony in old time caried the stampe of one side of Ianus with two faces and on the other side the prow or the poope of a boat engraved 〈◊〉 WAs it not as many men do say for to honour the memorie of Saturne who passed into Italy by water in such a vessell But a man may say thus much as well of many 〈◊〉 for Janus Evander and Aeneas came thither likewise by sea and therefore a man may peradventure gesse with better reason that whereas some things serve as goodly ornaments for cities others as necessarie implements among those which are decent and seemely ornaments the principall is good government and discipline and among such as be necessary is reckoned plentie and abundance of victuals now for that Janus instituted good government in 〈◊〉 holsome lawes and reducing their manner of life to civilitie which before was rude and brutish and for that the river being navigable furnished them with store of all neceslary commodities whereby some were brought thither by sea others from the land the coine caried for the marke of a law-giver the head with two faces like as we have already said because of that change of life which he brought in and of the river a ferrie boate or barge and yet there was another kinde of money currant among them which had the figure portraied upon it of a beefe of a sheepe and of a swine for that their riches they raised especially from such cattle and all their wealth and substance consisted in them And heereupon it commeth that many of their auncient names were Ovilij Bubulci and 〈◊〉 that is to say Sheepe-reeves and Neat-herds and Swineherds according as Fenestella doth report 42 What is the cause that they make the temple of Saturne the chamber of the 〈◊〉 for to keepe therein the publicke treasure of gold and silver as also their arches for the custodic of all their writings rolles contracts and evidences whatsoever IS it by occasion of that opinion so commonly received and the speech so universally currant in every mans mouth that during the raigne of Saturne there was no avarice nor injustice in the world but loialtie truth faith and righteousnesse caried the whole sway among men Or for that he was the god who found out fruits brought in agriculture and taught husbandry first for the hooke or sickle in his hand signifieth so much and not as Antimachus wrote following therein and beleeving Hesiodus Rough Saturne with his hairy skinne against all law and right Of Aemons sonne sir Ouranus or Coelus sometime hight Those privy members which him gat with hooke a-slant off-cut And then anon in fathers place of reigne himselfe did put Now the abundance of the fruits which the earth yeeldeth and the vent or disposition of them is the very mother that bringeth foorth plentie of monie and therefore it is that this same god they make the author and mainteiner of their felicitie in testimonie whereof those assemblies which are holden every ninth day in the comon place of the city called Nundinae that is to say Faires or markets they esteeme consecrated to Saturne for the store foison of fruits is that which openeth the trade comerce of buying and selling Or because these reasons seeme to be very antique what and if we say that the first man who made of Saturns temple at Rome the treasurie or chamber of the citie was Valerius Poplicola after that the kings were driven out of Rome and it seemeth to stand to good reason that he made choise thereof because he thought it a safe and secure place eminent and conspicuous in all mens eies and by consequence hard to be surprised and forced 43 What is the cause that those who come as embassadours to Rome from any parts whatsoever go first into the temple of Saturne and there before the Questors or Treasurers of the citie enter their names in
apart and by it selfe unlesse some aire or fire be tempered with it whereas every sense findeth benefit of fire as of a vivificant power and quickening vertue and principally our sight above the rest which is the quickest of all the senses in the bodie as being the very flame of fire a thing that conformeth us in our faith and beliefe of the gods and as Plato saith by the meanes of our sight we are able to conforme our soule to the motions of celestiall bodies OF THE PRIMITIVE OR FIRST COLD The Summarie WE have heere another declaration of Plutarch wherein he examineth and discusseth after the maner of the Academicke philosophers without deciding or determining any thing a naturall question as touching Primitive colde And in the very first entrie thereof refuteth those who are of opinion that this first colde is the privation of heat shewing on the contrary side that it is meere opposite unto heat as one substance to another and not as privation unto habitude Then proceedeth he to dispute of the essence nature and fountaine of this colde for the cleering of which point he examineth at large three opinions the first of the Stoicks who attribute the primitive colde unto aire the second of Empedocles and Chrysippus who ascribe the cause thereof unto water Unto all their reasons and arguments he maketh answer and inclineth to a third opinion namely that earth is that primitive colde Which position he confirmeth by divers arguments yet resolveth he not but leaveth it to the discretion of Phavorinus unto whom he writeth for to conferre all the reasons of the one part and the other without resting in any particular opinion supposing that to suspend and hold his judgement in matters obscure and uncertaine is the wiser part of a philosopher than to yeeld and grant his consent either to one part or the other Wherein we may see that in regard of naturall philosophie our authour was of the Academicks sect but as touching the morall part we have seene before and specially in divers treatises of the former 〈◊〉 that he followeth of all the ancient philosophers those who were least impure and corrupt such I meane as in all their discourses had no other light to direct them but Nature OF THE PRIMITIVE OR first colde IS there then Ô Phavorinus a certaine primitive power and substance of cold like as fire is of heat by the presence and participation whereof ech one of the other things is said to be cold or rather are we to hold and say that cold is the privation of heat like as darknes of light and station of mooving and namely considering that cold is stationarie and heat motive and the cooling of things which were hot is not done by the entrance of any cold power but by the departure of heat for as soone as it is once gone that which remaineth is altogether cooled and the verie vapour and steim which seething waters doe yeeld passeth away together with the heat which is the reason that refrigeration diminisheth the quantitie therof in as much as it chaseth that heat which was without the entrance of any other thing into the place Or rather may not this opinion be suspected first and formost for that it overthroweth and taketh away many powers and puissances as if they were not qualities and habitudes really subsisting but onely the privations and extinctions of qualities and habitudes as for example heavinesse of lightnesse hardnesse of softnesse blacke of white bitter of sweete and so of other semblable things according as ech one is in puissance contrarie unto an other and not as privation is opposite unto habit Moreover for as much as everie privation is idle and wholy without action as blindnesse deafnesse silence and death for that these bee the departures of formes and the abolitions of substances and not certaine natures nor reall substances apart by themselves We see that cold after it be entred and imprinted as it were within the bodie breedeth no fewer nor lesse accidents alterations than doth heat considering that many things become stiffe and congealed by cold many things I say are staied retained and thickened by the meanes thereof which consistence and stabilitie unapt to stirre and hard to bee moved is not therefore idle but it is weightie and firme having a force and power to arrest and to hold in And therefore privation is a defect and departure of a contrarie power whereas many things be cooled although they have plentie of heat within and some things there be which cold doth constraine and constipate so much the more as it findeth them hotter like as we may observe in iron red hot when by quenching it becommeth the harder And the stoicke philosophers doe hold that the naturall spirits enclosed within the bodies of yoong infants lying in the wombe by the cold of the ambient aire environing them about is hardened as it were and refined and so changing the nature becommeth a soule But this is a nice point and verie disputable yet considering that we see cold to be the efficient cause of many other effects there is no reason to thinke that it is a privation Furthermore privation is not capable of more or lesse for so of twaine that see not at all the one is not more blind than the other and of two who cannot speake one is not more dombe than another neither of twaine who live not is one more dead than the other but among cold things we may well admit more lesse overmuch and not overmuch and generally intensions and remissions like as in those things that are hot and therefore ech matter according as it suffreth more or lesse by contrarie 〈◊〉 produceth of it selfe some substances cold and hot more or lesse than others for mixture and composition there can be none of habitude with privation neither is there any power which receiveth or admitteth the contrary unto it to bring a privation nor ever maketh it her companion but yeeldeth and giveth place unto it But contrariwise cold continueth very well as it is mixed with heat unto a certeine degree like as blacke with white colours base notes with small and shrill sweet savours with tart austere and by this association mixture accord of colours sounds drogues savours and tasts there are produced many compositions exceeding pleasant and delectable for the opposition which is betweene habitude and privation is alwaies a oddes and enmity without any meanes of reconciliation considering that the essence and 〈◊〉 of the one is the destruction of the other whereas that fight which is occasioned by contrary powers if it meet with fit time and season serveth oftentimes in good stead unto arts and to nature much more as well in other productions and procreations as in changes and alterations of the aire for in the orderly governance and rule whereof God who dispenseth and disposeth them is called Harmonicall and Musicall not in regard that he maketh a
other such particular artificers whom it suffiseth to know and understand the last and conjunct causes For so it be that a physician doe comprehend the neerest and next cause of his patients malady for example of an ague that it is a shooting or falling of the bloud out of the veines into the arteries and the husbandman conceive that the cause of blasting or Maying his corne is an hot gleame of the sunne after a shower of raine and the plaier upon the 〈◊〉 comprise the reason of the base sound is the bending downward of his instrument or the bringing of them one neere unto another it is sufficient for any of these to proceed to their proper worke and operation But a naturall philosopher who searcheth into the trueth of things onely for meere knowledge and speculation maketh not the knowledge of these last causes the end but rather taketh from them his beginning and ariseth from them to the primitive and highest causes And therefore well did Plato and Democritus who searching into the causes of heat and of heavinesse 〈◊〉 not the course of their inquisition when they came to fire and earth but referring and reducing things sensible unto intelligible principles proceeded forward and never staied untill they came unto the least parcels as it were to the smallest seeds and principles thereof Howbeit better it were first to handle and discusse these sensible things wherein Empedocles Straton and the Stoicks do repose the essences of all powers the Stoicks attributing the primitive colde unto aire but Empedocles and Straton unto water and another peradventure would suppose the earth rather to be the substantiall subject of cold But first let us examine the opinions of these before named Considering then that fire is both hot and shining it must needs be that the nature of that which is contrarie unto it should be colde and darke for obscuritie is opposite unto brightnesse like as cold to heat and like as darknesse and obscuritie doth confound and trouble the sight even so doth colde the sense of feeling whereas heat doth dilate the sense of him that toucheth it like as cleerenesse the sight of him that seeth it and therefore we must needs say that the thing which is principally darke and mistie is likewise colde in nature But that the aire above all things els is dimme and darke the very poets were not ignorant for the aire they call darkenesse as appeareth by these verses of Homer For why the aire stood thicke the ships about And no moone shine from heaven shewed throughout And in another place The aire anon he soone dispatch't and mist did drive away With that the sunne shone out full bright and battell did display And hereupon it is that men call the aire wanting light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say void of light and the grosse aire which is gathered thicke together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of privation of all light Aire also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a mist and looke what things soever hinder our sight that we cannot see thorow be differences all of the aire and that part of it which can not be seene and hath no colour is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much to say as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of colour Like as therefore the aire remaineth darke when the light is taken from it even so when the heat is gone that which remaineth is nothing but colde aire And therefore such aire by reason of coldnesse is named Tartarus which Hesiodus seemeth to insinuate by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the airie Tartarus and to tremble and quake for cold he expresseth by this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the reasons 〈◊〉 in this behalfe But forasmuch as corruption is the change of anything into the contrary let us consider whether it be truely said The death of fire is the birth of aire For fire dieth aswell as living creatures either quenched by force or by languishing and going out of it selfe As for the violent quenching and extinction thereof it sheweth evidently that it turneth into aire for smoake is a kinde of aire and according as Pindarus writeth The vapour of the aire thicke Is 〈◊〉 against the smoake to kicke And not onely that but we may see also that when a flame beginneth to die for want of nourishment as in lamps and burning lights the very top and head thereof doth vanish and resolve into a darke and obscure aire and this may sufficiently be perceived by the vapour which after we are bathed or sit in a stouph flieth and steimeth up along our bodies as also by that smoake which ariseth by throwing cold water upon namely that heat when it is extinguished is converted into aire as being naturally opposite unto fire whereupon it followeth necessarily that the aire was first darke and cold But that which is more the most violent and forcible impression in bodies by cold is congealation which is a passion of water action of the aire for water of it selfe is given to spread and flow as being neither solide nor compact and fast by nature but hard it becommeth thicke also and stiffe when it is thrust close to by the aire and cold together comming betweene and therefore thus we say commonly If after South the North-winde straight do blow We shall be sure anon to have some snow For the South winde prepareth the matter which is moisture and the aire of the North winde comming upon it doth frize and congeale the same which appeareth manifestly in snow for no sooner hath it evaporated and exhaled a little the thinne and colde aire in it but immediatly it resolveth and runneth to water And Aristotle writeth that plates and plummets of lead doe melt and resolve with the cold and rigor of Winter so soone as water only commeth unto them and be frozen upon them And the aire as it should seeme by pressing such bodies together with colde breaketh and knappeth them asunder Moreover the water that is drawen out of a well or spring is sooner frozen and turned to ice than any other for that the aire hath more power over a little water than a great deale And if a man draw up a small quantitie of water in a bucket out of a pit or well and let the same downe againe into the well yet so as the vessell touch not the water but hang in the aire and so continue there but a while that water will be much colder than that which is in the bottome of the well whereby it appeareth manifestly that the primitive cause of cold is not in water but in aire And that so it is the great rivers will testifie which never are frozen to the bottome
because the aire is not able to pierce and enter so low but as much as it can take holde of with the colde either in touching or approching neere unto it so much it frizeth and congealeth And this is the reason that Barbarians when they are to passe great rivers frozen over with ice send out foxes before the for if the ice be not thicke but superficiall the foxes hearing the noise of the water running underneath returne backe againe Some also that are disposed to fish do thaw and open the ice with casting hot water upon it and so let downe their lines at the hole for then will the fishes come to the bait and bite Thus it appeareth that the bottome of the river is not frozen although the upper face thereof stand all over with an ice and that so strong that the water thereby drawen and driven in so hard is able to crush and breake the boats and vessels within it according as they make credible relation unto us who now doe winter upon the river Donow with the emperour And yet without all these farre-fet examples the very experiments that we finde in our owne bodies doe testifie no lesse for after much bathing or sweating alwaies we are more colde and chill for that our bodies being then open and resolved we receive at the pores cold together with aire in more abundance The same befalleth unto water it selfe which both sooner cooleth and groweth also colder after it hath beene once made hot for then more subject it is to the injurie of the aire considering also that even they who fling and cast up scalding water into the aire do it for no other purpose but to mingle it with much aire The opinion then of him ô Phavorinus who assigneth the first cause of cold unto aire is founded upon such reasons and probabilities as these As for him who ascribeth it unto water he laieth his ground likewise upon such principles for in this maner writeth Empedocles Beholde the Sunne how bright alwaies and hot he is beside But 〈◊〉 is ever blacke and darke and colde on every side For in opposing cold to heat as blacknesse unto brightnesse he giveth us occasion to collect and inferre that as heat and brightnesse belong to one and the same substance even so cold and blacknesse to another Now that the blacke hew proceedeth not from aire but from water the very experience of our outward senses is able to proove for nothing waxeth blacke in the aire but every thing in the water Do but cast into the water and drench therein a locke of wooll or peece of cloth be it never so white you shal when you take it foorth againe see it looke blackish and so will it continue untill by heat the moisture be fully sucked up and dried or that by the presse or some waights it be squeized out Marke the earth when there falleth a showre of raine how every place whereupon the drops fall seemes blacke and all the rest beside retaineth the same colour that it had before And even water it selfe the deeper that it is the blacker hew it hath because there is morequantity of it but contrariwise what part soever thereof is neere unto aire the same by and by is lightsome and cheerefull to the eie Consider among other liquid substances how oile is most transparent as wherein there is most aire for proofe wherof see how light it is and this is it which causeth it to swim above all other liquors as being carried aloft by the meanes of aire And that which more is it maketh a calme in the sea when it is flung and sprinkled upon the waves not in regard of the slipery smoothnesse whereby the windes do glide over it and will take no hold according as Aristotle saith but for that the waves being beaten with any humor whatsoever will spred themselves and ly even and principally by the meanes of oile which hath this speciall and peculiar property above all other liquors that it maketh clere and giveth meanes to see in the bottome of the waters for that humidity openeth and cleaveth when aire comes in place and not onely yeeldeth a cleere light within the sea to Divers who fish-ebb in the night for spunges and plucke them from the rocks whereto they cleave but also in the deepest holes thereof when they spurt it out of their mouths the aire then is no blacker than the water but lesse colde for triall heerof looke but upon oile which of all liquors having most aire in it is nothing cold at all and if it frize at all it is but gently by reason that the aire incorporate within it will not suffer it to gather and congeale hard marke worke-men also and artisanes how they doe not dippe and keepe their needles buckles and claspes or other such things made of iron in water but in oile for feare left the excessive colde of the water would marre and spoile them quite I stand the more heereupon because I thinke it more meet to debate this disputation by such proofes rather than by the colours considering that snowe haile and ice are exceeding white and cleere and withall most colde contrariwise pitch is hotter than hony and yet you see it is more darke and duskish And heere I cannot chuse but woonder at those who would needs have the aire to be colde because forsooth it is darke as also that they consider not how others take and judge it hot because it is light for tenebrositie and darknesse be not so familiar and neere cousens unto colde as ponderositie and unweldinesse be proper thereto for many things there be altogether void of heat which notwithstanding are bright and cleere but there is no colde thing light and nimble or mounting upward for clouds the more they stand upon the nature of the aire the higher they are caried and flie aloft but no sooner resolve they into a liquid nature and substance but incontinently they fall and loose their lightnesse and agilitie no lesse than their heat when colde is engendred in them contrariwise when heat commeth in place they change their motion againe to the contrary and their substance mounteth upward so soone as it is converted into aire Neither is that supposition true as touching corruption for every thing that perisheth is not transmuted into the contrary but the trueth is all things are killed and die by their contrary for so fire being quenched by fire turneth into aire And to this purpose Aeschylus the poet said truely although tragically when hee called water the punishment of fire for these be his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The water stay which fire doth stay And Homer in a certaine battell opposed Vulcane to the river and with Neptune matched Apollo not so much by way of fabulous fiction as by physicall and naturall reason and as for 〈◊〉 a wicked woman who meant cleane contrary to that which she said and shewed wrote elegantly in this wise The
that the water by the coldnesse thereof doth violence unto them howsoever Theophrastus thinketh that it is the aire that bursteth such vessels using colde as it were a spike or great naile to doe the feat But take heed that this be not rather a prety elegant speech of his than sounding to trueth for if aire were the cause then should vessels full of pitch or milke sooner burst than other More likely it is therefore that water is colde of it selfe and 〈◊〉 for contrary it is to the heat of fire in regard of that coldnesse like as to the drinesse thereof in respect of humidity To be briefe the property of fire ingenerall is to dissipate divide and segregate but contrariwise of water to joine conglutinate unite and binde knitting and closing together by the vertue of moisture And this makes me thinke that Empedocles upon this occasion ever and anon calleth fire a pernicious debate but water a fast amity for sewell and food of fire is that which turneth into fire and every thing turneth which is most proper and familiar as for that which is contrary the same is hardly to be turned as water which of it selfe it is impossible to burne causing both greene or wet herbs as also 〈◊〉 or drenched wood hardly to take fire and so in the end with much a doe they kindle and catch fire although the same be not light and cleere but darke dimme and weake because the viridity or greenenesse by the meanes of colde fighteth against the heat as his naturall enemie Peising now and weighing these reasons conferre them with the others But for that Chrysippus esteeming the aire to be the primitive colde in that it is dimme and darke hath made mention of those onely who say that water is more distant and farther remote from the elementary fire than the aire and being desirous to say somewhat against them By the same reason quoth he may a man aswel 〈◊〉 that the earth is the said primitive cold for that it is farthest from the elementary fire rejecting this argument and reason as false and altogether absurd Me thinks that I can well shew that the earth it selfe wanteth no probable 〈◊〉 laying my foundation even upon that which Chrysippus hath taken for the aire And what is that namely because it is principally and above all things els obscure dark for if he taking two contrarieties of powers thinketh of necessitie the one must follow upon the other 〈◊〉 there be infinit oppositions and repugnances betweene the earth and the aire for the earth is not opposit unto the aire as heavy unto light nor as that which bendeth downward unto that which tendeth upward onely nor as massie unto rare or slow and stedfast unto quicke and mooveable but as most heavy unto most light most massie unto most rare and finally as immooveable in it selfe unto that which mooveth of it selfe or as that which holdeth still the center in the mids unto that which turneth continually round Were it not then very absurd to say that upon so many and those so great oppositions this also of heat and cold did not likewise jointly follow Yes verily but fire is cleere and bright and earth darke nay rather it is the darkest of all things in the world and most without light for aire is that which doth participate of the first light brightnesse which soonest of all other burneth being also once full thereof it distributeth that light every where exhibiting it selfe as the very body of light for as one of the Dithyrambick poets said No sooner doth the sunne appeere In our horizon faire and cleere But with his light the pallace great Of 〈◊〉 and windes is all repleat And then anon it descendeth lower and imparteth one portion thereof to the lakes and to the sea the very bottomes of the rivers doe rejoice and laugh for joy so farre foorth as the aire 〈◊〉 and entreth into them the earth onely of all other bodies is evermore destitute of light and not 〈◊〉 with the radiant beames of sunne and moone well may it be warmed a little and present it selfe to be fomented with the heat of the sunne which entreth a little way into it but surely the solidity of it will not admit the resplendent light thereof onely it is superficially illuminated by the sunne for all the bowels and inward parts of it be called Orphne Chaos and Ades that is to say darkenesse confusion and hell it selfe and as for Erebus it is nothing else to say a truth but terrestriall obscurity and mirke darknesse within the earth The poets seigne the night to be the daughter of the earth and the mathematicians by reason and demonstration proove that it is no other thing than the shadow of the earth opposed against the sunne for the aire as it is full of darknesse from the earth so it is replenished with light from the sunne and looke how much of the aire is not lightned nor illuminate to wit all the shadow that the earth casteth so long is the night more or lesse and therefore both man and beast make much use of the aire without their houses although it be night season and as for beasts many of them goe to reliefe and pasturage in the night because the aire hath yet some reliques and traces left of light and a certeine influence of brightnesse dispersed heere and there but he that is enclosed within house and covered with the roufe thereof is as it were blinde and full of darknesse as one environed round about within the earth and verily the hides and hornes of beasts so long as they bee hole and sound transmit no light through them let them be cut sawed pared and scraped they become transparent because aire is admitted into them And I thinke truely that the poets eftsoones heereupon call the earth blacke meaning thereby darke and without light so that the most important and principall opposition between cleere and darke is found rather in the earth than in the aire But this is impertinent to our question in hand for we have shewed already that there be many cleere things which are knowen to be cold and as many browne and darke which be hot But there be other qualities and pussances more proper unto colde namely ponderositie steadinesse soliditie immutability of which the aire hath not so much as one but the earth in part hath them all more than the water Furthermore it may be saide that colde is that which most sensibly is hard as making things stiffe and hard for Theophrastus writeth that those 〈◊〉 which be frozen with extreme rigour of colde if they be let fal upon the ground breake and knap in pieces no lesse than glasses or earthen vessels and your selfe have heard at Delphi of those who passed over the hill Pernassus to succour and relieve the women called 〈◊〉 who were surprized with a sharpe pinching winde and drifts of snow that their cloakes and mantels through
stale Or haply this carieth more shew and probabilitie with it than trueth for certeine it is that the water of fountaines brookes and rivers come as new and fresh as they for as Heraclitus saith It is impossible for a man to enter into one and the same river twice because new water commeth still and runneth away continually and yet these nourish lesse than raine waters Is this therefore the reason because the water from heaven is light subtile aireous and mixed with a kinde of spirit which by that subtilitie entreth soone and is easily caried to the root of plants and heereupon in the fall it raiseth little bubbles because of the aire and spirit enclosed within Or doth raine water nourish more in this regard that it is sooner altered and overcome by that which it nourisheth for this is it that we call concoction properly contrariwise cruditie and indigestion when things are so strong and hard that they will not suffer for such as be thinne simple and unsavory are most easily and soonest altered of which kinde is raine water for being engendred as it is in the aire and the winde it falleth pure and cleane whereas springing waters are like to the earth out of which they issue or the places through which they 〈◊〉 gathering thereby many qualities which cause them unwilling to be digested and more slow to be reduced by concoction into the substance of that which is to be nourished thereby on the other side that raine waters be easie to be changed and transmuted it appeereth by this that more subject they are to corruption and putrefaction than those either of rivers or of pittes and welles and concoction seemeth to be a kinde of putrefaction as Empedocles beareth witnesse saying When in vine-wood the water putrifies It turnes to wine whiles under barke it lies Or rather the truest and readlest reason that can be alledged is the sweetnesse and holsomnesse of raine waters falling as they doe so presently so soone as the winde sends them downe and heereupon it is that beasts desire to drinke thereof before any other yea and the frogges and paddocks expecting a raine for joy sing more shrill and merily ready to receive and enterteine that which will season the dead and dormant waters of standing lakes as being the very seed of all their sweetnesse for Aratus reckoneth this also for one of the signes of a showre toward writing thus When wretched brood The adders food from out of standing lake The tad-pole sires Imeane desires fresh raine and loud doth coake 3 What might be the cause that shepherds and other herdmen give salt unto their sheepe and cattell which they feed IS it as most men doe thinke to the end that they should fall the better to their meat and so consequently feed fatte the sooner because the acrimony of salt provoketh appetite and opening the pores maketh way unto the nourishment for to be digested and distributed more casily throughout the whole body in regard whereof the physician Apollonius the sonne of Herophilus gave counsell and prescribed leane folke and such as thrived not in their flesh not 〈◊〉 sweet wine thicke gruell and frumentie but salt fish out of the pickle anchoves powdred meats and such as were condite in brine the subtile acrimonie whereof might in maner of setting a peruke for want of haire serve to apply nutriment through the pores of the body into those parts that need it Or rather may it not be for health-sake in which regard they use their cattell to little salt thereby to take downe their ranke feeding and restreine their grossenesse and corpulencie for such as grow exceeding fatte are subject to breed diseases but salt consumeth and dispatcheth this fatte and by this meanes also when they be killed they are sooner and with greater expedition flaied because the fatte which knit and bound the skinne fast to the flesh is now become more thinne gentle and pliable through the acrimony of the salt besides the bloud also of such as be ever licking of salt becommeth more liquid and nothing there is within that will gather and grow together in case there be salt mingled therewith It may be moreover that they doe it for to make them more fruitfull and apter for generation for we see that salt bitches which have beene fed with salt meats are more hot apter to goe proud and sooner with whelpe And for this cause those keeles and barges that transport salt breed greater store of mice for that they engender the oftener 4 How commeth it to passe that of raine waters such as fall with thunder and lightning which thereupon be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are better for to water seeds or yong plants than any other MAy it not be because they be full of winde and ventositie by reason of the trouble and confused agitation of the aire And the nature of wind and spirit is to stirre the humiditie and by that meanes doth send it forth and distribute it the better Or is it not rather that heat fighting against colde is the cause of thunder and lightning in the aire which is the reason that seldome there is any thunder in winter but contrariwise very often in the Spring and Autumne for the inconstant and unequall distemperature of the 〈◊〉 which being supposed the heat concocting the humiditie causeth it to be more pleasant and profitable unto the plants of the earth Or why may it not be because it thundreth and lightneth especially and more often in the Spring than in any other season of the yeere for the reason before alledged now the Spring showers and raines are most necessarie for seeds and herbs against the Summer time whereupon those countries wherein there be many good ground showers in the Spring as the 〈◊〉 〈◊〉 bring forth plentie of good fruits 5 How is it that there being eight kind of savours there is no more but onely one of them to wit saltish that can not be found naturally in fruits For as touching the buter savour the olive hath it at first and the grape is soure at the beginning but as these fruits begin to change and grow to their ripenesse the bitternesse of the olive turneth into a 〈◊〉 and unctuous savour and the sharpe verdure of the grape into a smacke of wine semblably the harshnesse in the unripe dates as also the austere and unpleasant sharpnesse in pomgranats changeth into sweetnesse As for pomgranats some there be as also other apples which are 〈◊〉 soure and never have other taste And as for the sharpe and 〈◊〉 savour it is ordinarie in many roots and seeds IS it for that the salt savor is not primitive not engendred originally but is rather the corruption of other primitive savors and in that regard can not serve to nourish any creature living with grasse or graine but it is to some in stead of a sauce because it is a meanes that they should not upon fulnesse either lothe
an oracle commanding to plunge and dip Bacchus in the sea And such as dwell farre from the sea insteed of sea water put in baked plaster of Zacynthus IS it to this end that the heat thereof should helpe to resist the colde that it take not away the heart of the wine Or rather cleane contrary doth it not weaken the headinesse of wine by extinguishing the power and strength thereof Or it may be that seeing wine is much subiect to alteration and will quickly turne the terrestriall matter which is cast into it having a naturall property to restraine to binde and to stoppe doth in some sort condensate and stay the waterish and spirituall substance of it Now the salt together with the sea water comming to subtiliate and consume that which is superfluous and naught in the wine and not the proper substance thereof keepeth it so as it will not suffer any strong evill smell or corruption to be ingendred therin Besides all the grosse and terrestriall parts of the wine sticking and cleaving to that which setleth to the bottom and being drawen downward with it maketh a residence of the lees and dregges and by consequence leaveth the rest more cleere pure and neat 11 What is the cause that those who saile upon the sea are more sicke in the stomacke than they that saile upon rivers yea though 〈◊〉 weather be faire and the water calme IS it for that of all the senses smelling and of all passions feare causeth men most to be stomacke sicke for so soone as the apprehension of any perrill seiseth upon a man he trembleth and quaketh for feare his haire stareth and standeth upright yea and his belly groweth to be loose Wheras there is none of all this that troubleth those who saile or row upon the river for why the smell is aquainted with all fresh and potable water neither is the sailing so perillous whereas upon the sea men are offended with strange and unusuall smelles yea and be estsoones affraid how faire soever the season be not trusting upon that which they see present but misdoubting that which may fall out And therefore little or nothing serveth the calme without when the minde within is tossed troubled and vexed partly with feare and in part with distrust drawing the body into the fellowship of like passions and perturbations 12 What is the reason that if the sea be sprinckled aloft with oile there is to be seene a cleere transparence together with a calme and tranquility within WHether is it as Aristotle saith because the winde gliding and glauncing over oile which is smooth and even hath no power to stirre it or to make any agitation Or this reason may well carie with it some probability as touching the outward part and upmost superficies of the sea but seeing that they also by report who plunge and dive to the bottome thereof holding oile within their mouthes if they spurt the same foorth when they are in the bottome have a light all about them and are able to see cleerely in the deepe a man cannot attribute the cause thereof unto the gliding over of the wind See therefore if it may not rather be for that the oile by the solidity and thicknesse that it hath doth drive before it cut and open the sea water first being terrestriall and unequall which after being returned and drawen together againe into it selfe there be left still in the mids betweene certeine little holes which yeeld unto the eies a through-light and transparence Or rather is it for that the aire mingled within the sea is by reason of heat naturally lightsome and perspicuous but when it is troubled and stirred becommeth unequall and shadowy when as the oile therefore by meanes of solidity commeth to pollish and smooth the said inequalitie it resumeth againe the owne plainnesse and perspicuity 13 What is the reason that fisher mens nets doe rot in Winter rather than in Summer notwithstanding that all other things putrifie more in Summer than in Winter IS it because as 〈◊〉 supposeth the heat then beset round about with the circumstant colde giveth place thereto and therefore causeth the bottome of the sea as well as of the earth to be the hotter which is the reason that spring waters be warmer yea and both lakes and rivers doe reike and smoake more in Winter than in Summer because the heat is kept downe and driven to the bottome by the colde which is predominant over it Or rather are we to say that the nets rot not at all but whensoever they be stiffe congealed with colde which drieth them up soone broken afterwards they are with the violence of the waves and so seeme as if they were rotten and putrified indeed for in more danger they are in colde and frosty weather and like as strings and sinewes over-stretched doe breake seeing especially that the sea in Winter most commonly is troubled which is the reason that they use to restreine and thicken them with certeine tinctures for feare they should be overmuch relaxed and resolved for otherwise if it were not for that doubt being not so died and besmeared all over they would sooner deceive fishes because they could not perceive them so soone for that the colour naturally of the lines and threds resembling the aire is very meet to deceive within the sea 14 What is the reason that the 〈◊〉 pray for to have ill inning of their hey IS not this the cause because hey is not well inned wet or having taken a showre for mowen downe it is not dry but while it is greene and full of sappe and if it take wet withall it rotteth incontinently and is marred whereas contrariwise if standing corne be moistened with raine a little before harvest it taketh much good against hot southerne windes which will not suffer the corne to gather and knit in the eare but cause it to be loose that it cannot eare well by meanes of heat were it not by the drenching and watering of the ground the moisture did coole and mollifie the earth 15 What is the reason that a fat strong and heavy clay ground beareth wheat best but contrariwise alight and sandy soile is better for barley MAy not this be a reason that of all corne that which is more strong and solide requireth larger food and the weaker lesse and more slender nourishment now it is well knowen that barley is a more feeble and hollow graine than wheat is in which regard it will not abide and beare plentifull nouriture and strong An argument and testimonie hereof we may have of that kinde of wheat which is called three-moneth wheat for that in drier grounds it liketh better and commeth up in greater plenty the reason is because it is not so firme and solid as others and therefore requireth lesse nutriment in regard whereof also it commeth sooner to ripenesse and perfection 16 How commeth this common prover be Sow wheat in durt and barley in
reason there is that the teares which passe from the one in anger and the other in feare should be such as is aforesaid 21 What is the reason that tame swine do farrow often in one yeere some at one time and some at another whereas the wilde of that kinde bring forth pigs but once in the yeere and all of them in a maner upon the same daies and those are in the beginning of Summer whereupon we say in our vulgar proverbe The night once past of wilde sowes farrowing T' will raine no more be sure for any thing IS it thinke you for the plentie they have of meat as in trueth fulnesse brings wantonnesse and of full feeding comes lust of breeding for abundance of food causeth superfluitie of seed aswell in living creatures as in plants As for the wilde swine they seeke their victuals themselves and that with travell and feare whereas the tame have alwaies store thereof either naturally growing for them or els provided by mans industry Or is the cause of this difference to be attributed unto the idle life of the one and the painfull labour of the other for the domesticall and tame are sluggish and never wander farre from their swineherds but the other range and rove abroad among the forrests and mountaines running to and fro dispatching quickly all the food they can get and spending it every whit upon the substance of their bodies leaving no superfluities expedient for geniture or seed Or may it not be that tame sowes doe keepe company feed and goe in heards together with their bores which provoketh their lust and kindleth the desire to engender according as Empedocles hath written of men in these verses The sight of eie doth kindle lust in brest Of looking liking then loving and the rest Whereas the wilde because they live apart and pasture not together have no such desire and lust one to another for their naturall appetite that way is dulled and quenched Or rather that is true which Aristotle saith namely that Homer calleth a wilde bore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having but one genetorie for that the most part of them in rubbing themselves against the trunks and stocks of trees doe crush and breake their stones 22 What is the reason of this usuall speech that beares have a most sweet hand and that their flesh is most pleasant to be eaten BEcause those parts of the body which doe best concoct and digest nourishment yeeld their flesh most delicate now that concocteth and digesteth best which stirreth most and doth greatest exercise like as the beare mooveth most this part for his forepawes he useth as feet to goe and runne withall he maketh use also of them as of hands to apprehend and catch any thing 23 What is the cause that in the spring time wilde beasts are hardly hunted by the sent and followed by the trace IS it for that hounds as Empedocles saith By sent of nosthrils when they trace Wilde beast to finde their resting place doe take hold of those vapours and defluxions which the said beasts leave behind them in the wood as they passe but in the spring time these are confounded or utterly extinct by many other smels of plants and shrubs which as then be in their flower and comming upon the aire that the beasts made and intermingled therewith do trouble and deceive the sent of the hounds whereby they are put out and at default that they cannot truly hunt after them by their trace which is the reason men say that upon the mountaine Aetna in Sicilie there is never any hunting with hounds for that all the yeere long there is such abundance of flowers both in hilles and dales growing as it were in a medow or garden whereof the place smelleth all over so sweet that it will not suffer the hounds to catch the sent of the beasts And verily there goeth a tale that Pluto ravished Prosperpina as she was gathering flowers there in which regard the inhabitants honouring the place with great reverence and devotion never put up or hunt the beasts that pasture about that mountaine 24 What is the reason that when the moone is at the full it is very hard for hounds to meet with wilde beasts by the trace or sent of the footing IS it not for the same cause before alledged for that about the full moone there is engendred store of deaw whereupon it is that the poet Aleman calleth deaw the daughter of Jupiter and the moone in these verses Dame Deaw is nourse whom of god Jupiter And lady Moone men call the daughter For the deaw is nothing else but a weake and feeble raine and why because the heat of the moone is but infirme whereof it commeth to passe that she draweth up vapours indeed from the earth as doeth the sunne but not able to fetch them up aloft not there to comprehend them letteth them fall againe 25 What is the cause that in a white or hoarie frost wilde beasts are hardly traced WHether is it for that they being loth for very colde to range farre from their dennes leave not many marks of their footings upon the ground which is the reason that at other times they make spare of that prey which is neere unto them for feare of danger if they should be forced to range farre abroad in Winter and because they would have ready at hand about them at such an hard season to feed upon Or else is it requisit that the place where men doe hunt have not onely the tracts of the beast to be seene but also of force to affect the sent of the hounds and to set their nosthrils a worke but then doe they moove this sense of theirs when as they are gently dissolved and dilated as it were by heat whereas the aire if it be extreme colde congealing as it were the smels will not suffer them to spread and be diffused abroad thereby to move the sense and heereupon it is as folke say that perfumes ointments and wines be lesse fragrant and odoriferous in Winter or in cold weather than at other times for the aire being it selfe bound and shut close doth likewise stay within it all sents and will not suffer them to passe foorth 26 What is the cause that brute beasts so often as they are sicke or feele themselves amisse seeke after divers medicinable meanes for remedie and using the same finde many times helpe as for example dogges when they be stomacke sicke fall to eat a kinde of quitchy grasse because they would cast and vomit choler hogges search for craifishes of the river for by feeding upon them they cure their headach the tortois is likewise having eaten the flesh of a viper eateth upon it the her be origan and the beare when she is full in the stomacke and doth loath all victuals licketh up pismires with her tongue which she no sooner hath swallowed downe but she is warished and yet none of all this were they taught
departed once from thence it should joine thereto againe or become a part thereof I cannot see how it is possible *********** 32 Why doth the date tree onely of all others arise archwise and bend upward when a weight is laide thereupon WHether may it not be that the fire and spiritual power which it hath and is predominant in it being once provoked and as it were angred putteth foorth it selfe so much the more and mounteth upward Or because the poise or weight aforesaid forcing the boughes suddenly oppresseth and keepeth downe the airie substance which they have and driveth all of it inward but the same afterwards having resumed strength againe maketh head afresh and more egerly withstandeth the weight Or lastly the softer and more tender branches not able to susteine the violence at first so soone as the burden resteth quiet by little and little lift up themselves and make a shew as if they rose up against it 33 What is the reason that pit-water is lesse nutritive than either that which ariseth out of springs or falleth downe from heaven IS it because it is more colde and withall hath lesse aire in it Or for that it conteineth much salt therein by reason of such store of earth mingled therewith now it is well knowen that salt above all other things causeth leannesse Or because standing as it doeth still and not exercised with running and stirring it getteth a certaine malignant quality which is hurtfull and offensive to all living creatures drinking thereof for by occasion of that hurtfull qualitie neither is it well concocted nor yet can it feed or nourish anything And verily the same is the very cause that all dead waters of pooles and meares be unholsome for that they cannot digest and dispatch those harmefull qualities which they borrow of the evill propertie either of aire or of earth 34 Why is the west wind held commonly to be of all other the swiftest according to this verse of Homer Let us likewise bestir our feet As fast as westerne winds do fleet IS it not thinke you because this winde is woont to blow when the skie is very well 〈◊〉 and the aire exceeding cleere and without all clouds for the thicknesse and impuritie of the aire doth not I may say to you a little impeach and interrupt the course of the winds Or rather because the sunne with his beames striking through a cold winde is the cause that it passeth the faster away for whatsoever is drawen in by the refrigerative force of the windes the same if it be overcome by heat as his enemie we must thinke is driven and set forward both farther and also with greater celeritie 35 What should be the cause that bees cannot abide smoake WHether is it because the pores and passages of their vitall spirits be exceeding streight and if it chance that smoke be gotten into them and there kept in and intercepted it is enough to stop the poore bees breath yea and to strangle them quite Or is it not the acrimony and bitternesse thinke you of the smoke in cause for bees are delighted with sweet things and in very trueth they have no other nourishment and therefore no marvell if they detest and abhorre smoke as a thing for the bitternesse most adverse and contrary unto them and therefore hony masters when they make a smoke for to drive away bees are woont to burne bitter herbes as hemlock centaury c. 36 What might be the reason that bees will sooner sting those who newly before have committed whoredome IS it not because it is a creature that woonderfully delighteth in puritie cleanlinesse and elegancie and withall she hath a marvellous quicke sense of smelling because therefore such uncleane dealings betweene man and woman in regard of fleshly and beastly lust immoderately performed are wont to leave behind in the parties much filthinesse and impurity the bees both sooner finde them out and also conceive the greater hatred against them heereupon it is that in Theocritus the shepherd after a merry and pleasant maner sendeth Venus away into Anchises to be well stung with bees for her adultery as appeereth by these verses Now go thy wate to Ida mount go to Anchises now Where mightie okes where banks along of square Cypirus grow Where hives and hollow truncks of trees with hony sweet abound Where all the place with humming noise of busie bees resound And Pindarus Thou painfull bee thou pretie creature Who hony-combs six-angled as they be With feet doest frame false Rhoecus and impure With sting hast prickt for his 〈◊〉 〈◊〉 37 What is the cause that dogges follow after a stone that is throwen at them and biteth it letting the man alone who flang it IS it because he can apprehend nothing by imagination nor call a thing to minde which are gifts and vertues proper to man alone and therefore seeing he can not discerne nor conceive the partie indeed that offered him injurie he supposeth that to be his enemie which seemeth in his eie to threaten him and of it he goes about to be revenged Or thinking the stone whiles it runnes along the ground to be some wilde beast according to his nature he intendeth to catch it first but afterwards when he seeth himselfe deceived and put besides his reckoning he setteth upon the man Or rather doth he not hate the stone and man both alike but pursueth that onely which is next unto him 38 What is the reason that at a certeine time of the yeere shee woolves doe all whelpe within the compasse of twelve daies ANtipater in his booke conteining the historie of living creatures affirmeth that shee woolves exclude foorth their yoong ones about the time that mast-trees doe shed their blossomes for upon the taste thereof their wombs open but if there be none of such blowmes to be had then their yoong die within the bodie and never come to light He saith moreover that those countries which bring not foorth oaks and mast are never troubled nor spoiled with wolves Some there be who attribute all this to a tale that goes of Latona who being with childe and finding no abiding place of rest and safetie by reason of Juno for the space of twelve daies during which time the went to Delos being transmuted by Jupiter into a wolfe obteined at his hands that all wolves for ever after might within that time be delivered of their yoong 39 How commeth it that water seeming white aloft sheweth to be blacke in the bottome IS it for that depth is the mother of darkenesse as being that which doth dimme and marre the Sunne beames before they can descend so low as it as for the uppermost superficies of the water because it is immediatly affected by the Sunne it must needs receive the white brightnesse of the light the which Empedocles verily approveth in these verses Ariver in the bottome seemes by shade of colour blacke The like is seene in caves and holes by depth where light
light of the Sunne commeth to wit the Aaire the Moone and the earth we see that one of them is by him illuminate not as the aire but as the earth we must of necessity collect that those two be of one nature considering that of the same cause they suffer the same effects Now when all the companie highly commended Lucius for this disputation Passing well done of you Lucius quoth I you have to a proper discourse annexed as prety a comparison for we must give you your right and not defraud you of that which is your due With that smiled Lucius I have yet quoth he a second proportion which I will adde unto the other to the end that we may prove by demonstration that the Moone wholy resembleth the earth not only by this that she suffreth togtheer with the earth from the same cause the same accidents but also because they both doe worke the like effects upon the same object For this I am sure you will yeeld and grant unto me that of all those things which are observed about the Sunne none doe so much resemble one another as his eclips doth his setting or going downe if you will but call to minde that meeting of Sunne and Moone together which hapned of late daies and beginning immediatly after noonested caused many a starre from sundry parts of the skie to be seene and wrought such a temperature or disposition in the aire as is of the twilight evening and morning But if you will not grant me the said supposition in this our Theon here will cite and bring I trow Mimnermus Cydias Archilochus and besides them Stesichorus and Pindarus lamenting that in eclipses the world is robbed of their greatest light which they bewaile as if it were enterred saying that midnight was come at noone day and that the radiant beames of the Sunne went in the way and path of darkenesse but above all he will alledge Homer saying that in an eclips the faces and visages of men were overcast and seized upon with night and darkenesse also that the Sunne was quite lost and missing out of the heaven being in conjunction with the Moone ************** And this hapneth by a naturall cause according as Homer sheweth in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What time as Moones their interchange begin As one goes out another commethin As for the rest in mine advise they be as certaine and doe conclude as exactly as the demonstrations of the Mathematicians to wit that as the night is the shadow of the earth so the eclipse of the Sun is the shadow of the Moone when as the sight returneth upon it selfe For the Sunne going downe is hidden from our sight by the earth and being eclipsed is likewise darkened by the Moone and both the one and the otherbe offuscations of darkenesse that of the Sunne setting by the earth and the other of the Sunne eclipsed by the Moone by the reason that the shade 〈◊〉 our sight of which premises the conclusion evidently doth follow For if the effect be like the efficients also be semblable because necessary it is that the same accidents or effects in the 〈◊〉 subject must come from the same efficient Now if the darkenesse occasioned by the eclipses be not so deepe nor affect the aire so forcibly as doth the night we are not to marvell thereat for the substance of that bodie which maketh the night and of it that 〈◊〉 the eclipse may wel be the same although the greatnesse be not equall For the Aegyptians I suppose doe hold that the Moone is in bignesse the 72. part of the earth And Anaxagoras saith it is just as big as Peloponnesus Aristarchus writeth that the overthwart line or Diamiter of the Moone in proportion to that of the earth is lesse than if 60. were compared with nineteene and somewhat more than if a hundred and eight were compared with 43 and thereby the earth bereaveth us of all sight of the Sunne so great it is For it must be a great obstacle and opposition betweene which continueth the time of a night and the Moone albeit otherwhile she hideth all the Sunne yet that ecclipse neither lasteth not so long nor is so universall for there appeareth alwaies about his circumference some light which will not permit the darknesse to be so blacke and deepe and altogether so obscure Aristotle also I meane the ancient Philosopher of that name rendring a reason why there happen ecclipses of the Moone oftener than of the Sunne among other causes brings in this for one that the Sunne is ecclipsed by the obstruction of the Moone and the Moone by that of the earth which is much greater and more spacious and so by consequence is opposed very often And Posidonius defined this accident thus The ecclipse of the Sunne quoth he is the conjunction or meeting of the Sunne and the Moone the shadow whereof doeth darken our eie-sight for there is no defect or ecclipse of the Sunnes light but unto those whose sight the shadow of the Moone hath caught and so hindreth them from seeing the Sunne Now in confessing that the shadow of the Moone reacheth downe unto us I know not what he hath left himselfe for to alledge Certes impossible it is that a starre should cast a shadow for that which is voide altogether of light is called a shadow and light maketh no shadow but contrariwise naturally riddeth it away But what arguments besides were alledged to this purpose quoth he The Moone quoth I then suffereth the same ecclipse Well done quoth he of you to reduce this into my memorie But would you have me to prosecute this disputation as if you had already granted and set downe that the Moone is subject to ecclipses when she is caught within the shadow of the earth or that for a subject and argument of some declamation and demonstration unto you I first rehearse all the arguments one after another Mary do so I pray you quoth Theon bestow your labour in such a discourse I had need verily quoth he of some perswasion having onely heard say that when these three bodies to wit the earth the Sunne and the Moone are directly in one right line then happen ecclipses for that either the earth taketh the Sunne from the Moone or the Moone taketh him from the earth for the Sunne is in defect or ecclipse when the Moone and the Moone likewise when the earth is in the mids of them three whereof the one falleth out in conjunction the other in the opposition or full Moone Then quoth Lucius these be in a maner all the principall points and the very briefe of those that which hath beene delivered but to begin withall if you thinke so good take in hand that firme argument which is drawen from the forme and figure of the shadow which indeed is a Conus or Pyramis resembling a sugar loafe with the sharpe end forward namely when a great fire or great light being round
a singular good grace his pregnant wit and quicke conceit ministreth unto him matter to contradict and to propose doubts howbeit the same is not bitter and odious in his propositions nor leavened with any overthwart frowardnesse and perverse stubburnesse in his answers in such sort as a man having beene but a little acquainted with him would soone say of him Certes a lewd man and a bad He never for his father had For you know well I suppose Diogenianus the best man one of them in the world BASILOCLES I know him not my selfe Philinus howbeit many there be who report as much of this yong man But upon what occasion or cause began your discourse and disputation PHILINUS Those who were our guides conversant and exercised in the reading of histories rehearsed and read from one end to the other all those compositions which they had written without any regard of that which we requested them namely to epitomize and abridge those narrations and most part of the Epigrams As for the stranger he tooke much pleasure to see and view those faire statues so many in number and so artificially wrought But he admired most of all the fresh brightnesse of the brasse being such as shewed no filth nor rust that it had gathered but caried the glosse and resplendent hew of azur so as he seemed to be ravished and astonied when he beheld the statues of the amirals and captaines at sea for at them he began as representing naturally in their tincture and colour as they stood sea men and sailers in the very maine deepe sea Whereupon Had the ancient workmen quoth he a certaine mixture by themselves and a temper of their brasse that might give such a tincture to their works for as touching the Corinthian brasse which is so much renowmed it is thought generally and so given out that it was by meere adventure and chaunce that it tooke this goodly colour and not by any art by occasion that the fire caught an house wherein there was laid up some little gold and silver but a great quantitie of brasse which mettals being melted together so confused one with another the whole masse thereof was stil called brasse because there was more thereof in it than of the other mettals Then Theon We have heard quoth he another reason more subtile than this namely that when a certeine brasse founder or coppersmith in Corinth had met with a casket or coffer wherein was good store of golde fearing lest hee should be discovered and this treasure found in his hands he clipped it by little and little melted and mixed it gently with his brasse which tooke thereupon such an excellent and woonderfull temperature that he solde the pieces of worke thereof made passing deere in regard of their dainty colour and lovely beauty which every man set much by and esteemed But both this and the other is but a lying tale for by all likelihood this Corinthian brasse was a certeine mixture and temperature of mettals so prepared by art like as at this day artisans by tempring gold and silver together make thereof a certeine singular and exquisite pale yellow by it selfe howbeit in mine eie the same is but a wanne and sickly colour and a corrupt hue without any beautie in the world What other cause then might there be quoth Diogenianus as you thinke that this brasse heere hath such a tincture To whom Theon made this answere Considering quoth he that of these primative elements and most naturall bodies that are and ever shall be to wit fire aire water and earth there is not one which approcheth or toucheth these brasse works but aire onely it must of necessitie be that it is the aire which doeth the deed and by reason of this aire lying alwaies close upon them and never parting therefro commeth this difference that they have from all others Or rather this is a thing notoriously knowen of old even before Theognis was borne as said the comicall Poet. But would you know by what speciall propertie and vertue the aire should by touching set such a colour upon brasse Yes very faine answered Diogenianus Certes so would I to my sonne quoth Theon let us therefore search into the thing both together in common and first of all if you please what is the cause that oile filleth it full of rust more than all other liquor whatsoever for surely it cannot be truely said that oile of it selfe setteth the said rust upon it considering it is pure and neat not polluted with any filth when it commeth to it No verily quoth the yoong man and there seemeth to be some other cause else beside the oile for the rust meeting with oile which is subtile pure and transparent appeareth most evidently whereas in all other liquors it maketh no shew nor is seene at all Well said my sonne quoth Theon and like a Philosopher but consider if you thinke so good of that reason which Aristotle alledgeth Mary that I will quoth he againe Why then I will tell it you quoth Theon Aristotle saith that the rust of brasse lighting upon other liquors pierceth insensibly and is dispersed through them being of a rare substance and unequall parts not abiding close together but by reason of the compact and fast soliditie of oile the said rust is kept in and abideth thrust and united together Now then if we also of our selves were able to presuppose such a thing we should not altogether want some meanes to charme as it were and allay somewhat this doubt of ours And when we had allowed very well of his speech and requested him to say on and prosecute the same he said That the aire in the citie of Delphos was thicke fast strong and vehement withall by reason of the reflexion and repercussion of the mountaines round about it and besides mordicative as witnesseth the speedie concoction of meat that it causeth Now this aire by reason of the subtilty and incisive qualitie thereof piercing into the brasse and cutting it forceth out of it a deale of rust and skaleth as it were much terrestrial substance from it the which it restreineth afterwards and keepeth in for that the densitie and thicknesse of the aire giveth it no issue thus this rust being staied remaining still gathering also a substance by occasion of the quantity thereof putteth foorth this floure as it were of colour and there within the superficies contracteth a resplendent and shining hew This reason of his we approoved very well but the stranger said that one of those suppositions alone was sufficient to make good the reason For that subtility quoth he seemeth to be somewhat contrary unto the spissitude and thicknesse supposed in the aire and therefore it is not necessarie to make any supposall thereof for brasse of it selfe as it waxeth old in tract of time exhaleth and putteth foorth this rust which the thicknesse of the aire comming upon keepeth in and doeth so incrassate as that through the
in the body so far inbred in the soule of the universall world in opposition alwaies to the better and to warre against it Now then in the soule reason and understanding which is the guide and mistresse of all the best things is Osiris Also in the earth in the windes in water skie and the starres that which is well ordained staied disposed and digested in good sort by temperate seasons and revolutions the same is called the defluxion of Osiris and the very apparent image of him Contrariwise the passionate violent unreasonable brutish rash and foolish part of the soule is Typhon Semblably in the bodily nature that which is extraordinarily adventitious unholsome diseased as for example the troubled aire and tempestuous indispositions of the weather the obscuration or ecclipse of the Sunne the defect of the Moone and her occulation be as it were the excursions deviations out of course and disparations and all of them be Typhons as the very interpretation of the Aegyptian word signifieth no lesse for Typhon they name Seth which is as much to say as violent and oppressing after a lordly maner It importeth also many times reversion otherwhiles aninsultation or supplantation Moreover some there be who say that one of Typhons familiar friends was named Bebaeon But Manethos affirmeth that Typhon himselfe was called Bebon which word by interpretation is as much as cohibition restreint or impeachment as if the puissance and power of Typhon were to stay and withstand the affaires that are in good way of proceeding and tend as they should doe to a good end And heereupon it is that of tame beasts they dedicate and attribute unto him the most grosse and indocible of all others namely an asse but of wilde beasts the most cruell and savage of all others as the crocodiles and riverhorses As for the asse we have spoken before of him In the city of Mercury named Hermupolis they shew unto us the image of Typhon purtraied under the forme of a river-horse upon whom sitteth an hauke fighting with a serpent By the foresaid horse they represent Typhon and by the hauke the power and authority which Typhon having gotten by force maketh no care oftentimes both to be troubled and also to trouble others by his malice And therefore when they solemnize a sacrifice the seventh day of the moneth Tybi which they call the comming of Isis out of Phoenicia they devise upon their halowed cakes for sacrifice a river-horse as if he were tied and bound In the city of Apollo the maner and custome confirmed by law was that every one must eat of a crocodile and upon a certaine day they have a solemne chase and hunting of them when they kill as many of them as they can and then cast them all before the temple and they say that Typhon being become a crocodile hath escaped from Orus attributing all dangerous wicked beails all hurtfull plants and violent passions unto Typhon as if they were his workes his parts or motions Contrariwise they purtray and depaint unto us Osiris by a septer and an eie upon it meaning by the eie foresight and providence by the septer authority and puissance like as Homer nameth Jupiter who is the prince lord and ruler of all the world Hypatos that is sovereigne and Mestor that is foreseeing giving us to understand by sovereigne his supreme power by foreseeing his prudence and wisdome They represent Osiris also many times by an hauke for that she hath a wonderfull cleere and quicke sight her flight also is as swift and she is wont naturally to sustaine her selfe with very little food And more than that by report when she flieth over dead bodies unburied she casteth mould and earth upon their eies And looke whensoever she flieth downe to the river for to drinke she setteth up her fethers straight upright but when she hath drunke she laieth them plaine and even againe by which it appeareth that safe she is and hath escaped the crocodile For if the crocodile seise upon her and catch her up her pennache abideth stiffe and upright as before But generally throughout wheresoever the image of Osiris is exhibited in the forme of a man they purtray him with the naturall member of generation stiffe and straight prefiguring thereby the generative and nutritive vertue The habiliment also wherewith they clad his images is bright shining like fire For they repute the Sunne to be a body representing the power of goodnesse as being the visible matter of a spirituall and intellectuall substance And therefore their opinion deserveth to be rejected who attribute unto Typhon the sphaere of the Sunne considering that unto him properly appertaineth nothing that is resplendent healthfull and comfortable no disposition no generation or motion which is ordered with measure or digested by reason But if either in the aire or upon the earth there be any unseasonable disposition of windes of weather or water it hapneth when the primitive cause of a disordinate and indeterminate power commeth to extinguish the kinde vapours and exhalations Moreover in the sacred hymnes of Osiris they invocate and call upon him who lieth at repose hidden within the armes of the Sunne Also upon the thirtieth day of the moneth Epiphi they solemnize the feast of the nativity or birth of Orus eies at what time as the Sunne and Moone be in the same direct line as being perswaded that not onely the Moone but the Sunne also is the eie and light of Horus Likewise upon the twenty eight day of the moneth Phaopi they celebrate another feast of the Sunnes basons or staves and that is after the Aequinox in Autumne giving covertly thereby to understand that the Sunne hath need of an appuy or supporter to rest upon and to strengthen him because his heat beginnes then to decay and languish sensibly his light also to diminish and decline obliqucly from us Moreover about the soltice or middle of winter they cary about his temple seven times a cow and this procession is called the seeking of Osiris or the revolution of the Sunne as if the goddesse then desired the waters of winter And so many times they doe it for that the course of the Sunne from the Winter solstice unto the Summer solstice is performed in the seventh moneth It is said moreover that Horus the sonne of Isis was the first who sacrificed unto the Sun the foureteenth day of the moneth according as it is written in a certaine booke as touching the nativity of Horus howsoever every day they offer incense and sweet odors to the Sunne three times First at the Sunne rising Rosin secondly about noone Myrth and thirdly at the Sunne setting a certaine composition named Kiphi The mysticall meaning of which perfumes and odors I will heereafter declare but they are perswaded that in all this they worship and honor the Sunne But what need is there to gather and collect a number of such matters as these seeing there be
image representing god as being the onely creature in the world which hath no tongue for as much as divine speech needeth neither voice nor tongue But through the paths of Justice walks with still and silent pace Directing right all mortall things in their due time and place And of all beasts living within the water the crocodile onely as men say hath over his eies a certeine thinne filme or transparent webbe to cover them which commeth downe from his forehead in such sort as that he can see and not be seene wherein he is conformable and like unto the sovereigne of all the gods Moreover looke in what place the female is discharged of her spawne there is the utmost marke and limit of the rising and inundation of Nylus for being not able to lay their egges in the water and affraid withall to sit far off they have a most perfect and exquisit foresight of that which will be insomuch as they make use of the rivers approch when they lay and whiles they sit and cove their egges be preserved drie and are never drenched with the water A hundred egges they lay in so many daies they hatch and as manie yeeres live they which are longest lived And this is the first and principall number that they use who treat of celestiall matters Moreover as touching those beasts which are honored for both causes we have spoken before of the dogge but the Ibis or blacke storke besides that it killeth those serpents whose pricke and sting is deadly she was the first that taught us the use of that evacuation or clensing the body by clistre which is so ordinarie in Physicke for perceived she is to purge clense and mundifie her-selfe in that sort whereupon the most religious priests and those who are of greatest experience when they would be purified take for their holy water to sprinckle themselves with the very same out of which the Ibis drinketh for she never drinks of empoisoned and infected water neither will she come neere unto it Moreover with her two legges standing at large one from the other and her bill together she maketh an absolute triangle with three even sides besides the varietie and speckled mixture of her plume consisting of white feathers and blacke representeth the Moone when she is past the full Now we must not marvell at the Aegyptians for pleasing and contenting themselves in such slight representations and similitudes for even the Grecks themselves as well in their pictures as other images of the gods melted and wrought to any mould used many times such resemblances for one statue in Creta they had of Jupiter without eares because it is not meant for him who is lord governour of all to have any instruction by the hearing of others Unto the image of Pallas Phidias the Imager set a dragon like as to that of Venus in the city of Elisa Tortoise giving us by this to understand that maidens had need of guidance and good custodie and that maried woman ought to keepe the house and be silent The three-forked mace of Neptune signifieth the third place which the sea and element of water holdeth under heaven and aire for which cause they called the sea Amphitrite and the petie sea gods Tritons Also the Pythagoreans have highly honored the numbers and figures Geometricall by the gods names for the triangle with three equal sides they called Pallas borne out of Jupiters braine and Tritogenia for that it is equally divided with three right lines from three angles drawen by the plumbe One or unitie they named Apollo As well for his perswasive grace as plaine simplicitie That doeth appeere in youthfull face and this is unitie Two they termed Contention and Boldnesse and three Justice For whereas to offend and be offended to doe and to suffer wrong come the one by excesse and the other by defect Just remaineth equally betweene in the middes That famous quaternarie of theirs named 〈◊〉 which consisteth of foure nines and amounteth to thirtie sixe was their greatest oth 〈◊〉 in every mans mouth they called it the World as being accomplished of the first foure even numbers and the first foure odde compounded into one together If then the most excellent and best renowmed Philosophers perceiving in things which have neither body nor soule some type and figure of deitie have not thought it good to neglect or despise any thing herein or passe it over without due honour I suppose we ought much lesse so to doe in those properties and qualities which are in natures sensitive having life and being capable of passions and affections according to their inclinations and conditions And therefore we must not content our selves and rest in the worshipping of these and such like beasts but by them adore the divinitie that shineth in them as in most cleere and bright mirrors according to nature reputing them alwaies as the instrument and artificiall workemanship of God who ruleth and governeth the universall world neither ought we to thinke that any thing void of life and destitute of sense can be more woorthy or excellent than that which is endued with life and senses no not although a man hung never so much gold or a number of rich emerauds about it for it is neither colours nor figures nor polished bodies that deitie doeth inhabite in but whatsoever doeth not participate life nor is by nature capable thereof is of a more base and abject condition than the very dead But that nature which liveth and seeth which also in it selfe hath the beginning of motion and knowledge of that which is proper and meet as also of that which is strange unto it the same I say hath drawen some influence and portion of that wise providence whereby the universall world is governed as Heraclitus saith And therefore the deitie is no lesse represented in such natures than in works made of brasse and stone which are likewise subject to corruption and alteration but over and besides they are naturally voide of all sense and understanding Thus much of that opinion as touching the worship of beasts which I approove for best Moreover the habilliments of Isis be of different tinctures and colours for her whole power consisteth and is emploied in matter which receiveth all formes and becommeth all maner of things to wit light darknesse day night fire water life death beginning and end But the robes of Osiris have neither shade nor varietie but are of one simple colour even that which is lightsome and bright For the first primitive cause is simple the principle or beginning is without all mixture as being spiritual intellegible Whereupon it is that they make shew but once for all of his habiliments which when they have done they lay them up againe and bestow them safe and keepe them so straightly that no man may see or handle them whereas contrariwise they use those of Isis many times For that sensible things be in usage and seeing they are
also powre forth our praiers unto them for to have their answere from the Oracles and to what purpose I pray you if it be true that our owne soules bring with them a propheticall facultie and vertue of divination and the cause which doth excite and actuate the same be some temperature of the aire or rather of winde What meanes then the sacred institutions and creations of these religious prophetesses ordained for the pronouncing of answeres And what is the reason that they give no answere at all unlesse the host or sacrifice to be killed tremble all over even from the very feet and shake whiles the libaments effusions of halowed liquors be powred upon it For it is not enough to wag the head as other beasts doe which are slaine for sacrifice but this quaking panting and shivering must be throughout all the parts of the body and that with a trembling noise For if this be wanting they say the Oracle giveth no answere neither doe they so much as bring in the religious priestesse Pythia And yet it were probable that they should both doe and thinke thus who attribute the greatest part of this propheticall inspiration either to God or Daemon But according as you say there is no reason or likelihood therof for the exhalation that ariseth out of the ground whether the beast tremble or no will alwaies if it be present cause a ravishment and transportation of the spirit and evermore dispose the soule alike not onely of Pythia but also of any body else that first commeth or is presented And thereupon it followeth that a meere folly it is to employ one silly woman in the Oracle and to put her to it poore soule to be a votary and live a pure maiden all the daies of her life sequestred from the company of man And as for that Coretas whom the Delphians name to have beene the first that chancing to fall into this chinke or crevasse of the ground gave the hansell of the vertue and property of the place in mine opinion he differed nothing at all from other goteheards or shepheards nor excelled them one whit at least wise if this be a truth that is reported of him and not a meere fable and vaine fiction as I suppose it is no better And verily when I consider and discourse in my selfe how many good things this Oracle hath beene cause of unto the Greeks as well in their warres and martiall affaires as in the foundations of cities in the distresses of famine and pestilence me thinkes it were a very indignity and unworthy part to attribute the invention and originall thereof unto meere fortune and chance and not unto God and divine providence But upon this point I would gladly ô Lamprias quoth he have you to dispute and discourse a little how say you Philippus may it please you to have patience the while Most willingly quoth Philippus for my part and so much I may be bold also to promise in the behalfe of all the company for I see well that the question by you proposed hath moved them all And as for my selfe quoth I ô Philippus it hath not onely moved but also abashed and dismaied me for that in this so notable assembly and conference of so many worthy parsonages I may seeme above mine age in bearing my selfe and taking pride in the probability of my wordes to overthrow or to call into question any of those things which truely have beene delivered or religiously beleeved as touching God and divine matters But satisfie you I will and in the defence of my selfe produce for my witnesse and advocate both Plato For this Philosopher reprooved old Anaxagoras in that being to much addicted to naturall causes and entangled with them following also and pursuing alwaies that which necessarily is effected in the passions and affections of naturall bodies he overpassed the finall and efficient causes for which and by which thinges are done and those are indeed the better causes and principles of greater importance whereas himselfe either before or else most of all other Philosophers hath prosecuted them both attributing unto God the beginning of all things wrought by reason and not depriving in the meane while the matter of those causes which are necessary unto the worke done but acknowledging heerein that the adorning and dispose of all this world sensible dependeth not upon one simple cause alone as being pure and uncompound but was engendred and tooke essence when matter was coupled and conjoined with reason That this is so doe but consider first the workes wrought by the hand of Artisans as for example not to goe farther for the matter that same foot heere and basis so much renowmed of the standing cup among other ornaments and oblations of this temple which Herodotus called Hypocreteridion this hath for the materiall cause verily fire iron the mollefying by the meanes of fire and the tincture or dipping in water without which this peece of worke could not possibly have bene wrought But the more principall cause and mistresse indeed which mooved all this and did worke by all these was art and reason applied unto the worke And verily we see that over such peeces whether they be pictures or other representations of things the name of the artificer and workeman is written as for example This picture Polygnotus drew of Troy won long beforne Who father had Aglaophon and was in Thasos borne And verily he it was indeed as you see who painted the destruction of Troy but without colours ground confused and mingled one with another impossible had it beene for him to have exhibited such a picture so faire and beautifull to the eie as it is If then some one come now and will needs medle with the materiall cause searching into the alterations and mutations thereof particularizing of Sinopre mixed with Ochre or Cerusse with blacke doth he impaire or diminish the glory of the painter 〈◊〉 He also who discourseth how iron is hardned and by what meanes mollified and how being made soft and tender in the fire it yeeldeth and obaieth them who by beating and knocking drive it out in length and bredth and afterwards being dipped and plunged into fresh waters still by the actuall coldnesse of the said water for that the fire heats had softened and rarefied it before it is thrust close together and condensate by meanes whereof it getteth that stiffe compact and hard temper of steele which Homer calleth the very force of iron reserveth he for the workeman any thing lesse heereby in the principall cause and operation of his worke I suppose he doth not For some there be who make proofe and triall of Physicke drogues and yet I trow they condemne not thereby the skill of Physicke like as Plato also himselfe when he saith That we doe see because the light of our eie is mixed with the cleerenesse of the Sunne and heare by the percussion and beating of the aire doth not deny that we have the
facultie of seeing and power of hearing by reason and providence For in summe as I have said and doe still averre whereas all generation proceedeth of two causes the most ancient Theologians and Poets vouchsafed to set their minde upon the better onely and that which was more excellent chaunting evermore this common refraine and foot as it were of the song in all things and actions whatsoever Jove is the first the midst the last all things of him depend By him begin they and proceed in him they come to end After other necessary and naturall causes they never sought farther nor came neere unto them whereas the moderne Philosophers who succeeded after them and were named naturalists tooke a contrary course and turning cleane aside from that most excellent and divine principle ascribed al unto bodies unto passions also of bodies and I wot not what percussions mutations and temperatures And thus it is come to passe that as well the one sort as the other are in their opinions defective and come short of that which they should For as these either of ignorance know not or of negligence regard not to set downe the efficient principall cause whereby and from which so the other before leave out the materiall causes of which and the instrumentall meanes by which things are done But he who first manifestly touched both causes and coupled with the reason that freely worketh and moveth the matter which necessarily is subject and suffreth he I say for himselfe us answereth all calumniations and putteth by all surmizes and suspicions whatsoever For we bereave not divination either of God or of reason for as much as we graunt unto it for the subject matter the soule of man and for an instrument and plectre as it were to set it aworke we allow a spirit or winde and an exhalation enthusiasticke First and formost the earth it is that engendreth such exhalations then that which giveth unto the earth all power and vertue of this temperature and mutation is the Sunne who as we have learned by tradition from our fore fathers is a god After this we adjoine thereto the Daemons as superintendants overseers and keepers of this temperature as if it were some harmony and consonance who in due and convenient time let downe and slacke or else set up and stretch hard the vertue of this exhalation taking from it otherwhiles the over-active efficacy that it hath to torment the soule and transport it beside it selfe tempering therewith a motive vertue without working any paine or hurt and damage to them that are inspired and possessed therewith Wherein me thinkes we doe nothing that seemeth either absurd or impossible neither in killing sacrifices before we come to moove the Oracle and adorning them with coronets of flowers and powring upon them sacred liquors and libations doe we ought that is contrary to this discourse and opinion of ours For the priests and sacrificers and whosoever have the charge to kill the beast and to powre upon it the holy libations of wine or other liquors who also observe and consider the motion trembling and the whole demeanour thereof doe the same for no other end or cause but to have a signe that God giveth eare unto their demaund For necessary it is that the beast sacrificed unto the gods be pure sound entier immaculate and uncorrupt both in soule and bodie And verily for the body it is no hard matter to judge and know the markes as for the soule they make an experiment by setting before bulles meale by presenting unto swine cich-pease for if they will not fall to nor tast thereof it is a certaine token that they be not right For the goat cold water is the triall Now if the beast make no shew and semblance of being mooved or affected when as the said water is powred aloft on it be sure the soule thereof is not disposed as it ought to be by nature Now say it go for currant and be constantly beleeved that it is an undoubted and insallible signe that the God will give answer when the host or sacrifice thus drenched doth stire and contrariwise that he will not answer if the beast quetch not I see nothing herein repugnant unto that which we have before delivered For every natural power produceth the effect for which it is ordained better or worse according as the time and season is more or lesse convenient and probable it is that God giveth us certeine signes whereby we may know when the opportunity is past For mine owne part I am of this minde that the very exhalation it selfe which ariseth out of the earth is not alwaies of the same sort but at one time is slacke and feeble at another stretched out and strong And the argument which maketh me thus to judge I may easily confirme and verisie by the testimonie of many strangers and of all those ministers who serve in the temple For the chamber or roume wherein they are set and give attendance who come to demand the answer of the Oracle is filled thorow not often nor at certeine set times but as it falleth out after some space betweene with so fragrant an odour and pleasant breath as the most pretious ointments and sweetest perfumes in the world can yeeld no better And this ariseth from the sanctuarie and vault of the temple as out of some source and lively fountaine and very like it is that it is heat or at leastwise some other puissance that sendeth it forth Now if peradventure this may seeme unto you not probable nor to sound of trueth yet will ye at leastwise confesse unto me that the Prophetesse Pythia hath that part of the soule unto which this winde or propheticall spirit approacheth disposed some time in this sort and otherwhiles in that and keepeth not alwaies the same temperature as an harmonie immutable For many troubles and passions there be that possesse her body and enter likewise in her soule some apparent but more secret and unseene with which she finding herselfe seized and replenished better it were for her not to present and exhibit herselfe to this divine inspiration of the god being not altogether cleane and pure from all perturbations like unto an instrument of Musicke well set in tune and sounding sweetly but passionate and out of order For neither wine doth surprise the drunken man alwaies alike and as much at one time as at another nor the sound of the slute or shaulme affecteth after one and the same sort at al times him who naturally is given to be soone ravished with divine inspiration but the same persons are one time more and another while lesse transported beside themselves and drunken likewise more or lesse The reason is because in their bodies there is a divers temperature but principally the imaginative part of the soule and which receiveth the images and fantasies is possessed by the body and subject to change with it as appeareth evidently by dreames for sometimes there