upon the land which had remained a long time among them and had passed by descent from father to sonne and by their forefathers had beene first brought unto them from Brauron unto the isle Lemnos and which they caried with them from thence into all places wheresoever they came after this sudden fright and tumult was passed as they sailed in the open sea they missed the said image and withall Pollis also was advertised that a flouke of an anker was wanting and lost for that when they came to weigh anker by great force as commonly it hapneth in such places where it taketh hold of the ground among rocks it brake and was left behinde in the bottome of the sea whereupon he said that the oracles were now fulfilled which foretold them of these signes and therewith gave signall to the whole fleete for to retire backe and so he entred upon that region to his owne use and after he had in many skirmishes vanquished those who were up in armes against him he lodged at length in the citie Lyctus and wan many more to it Thus you see how at this day they call themselves the kinsfolke of the Athenians by the mothers side but indeed by the father they are a colonie drawne from Lacedaemon THE LYCIAN WOMEN THat which is reported to have beene done in Lycia as a meere fable and tale devised of pleasure yet neverthelesse testified by a constant same that runneth verie currant For Amisodarus as they say whom the Lycians name Isarus came from about the marches of Zelea a colonie of the Lycians with a great fleet of rovers and men of warre whose captaine or admirall was one Chimaerus a famous arch-pirate a warlike man but exceeding cruell savage and inhumane who had for the badges and ensignes of his owne ship in the prow a lion and at the poope a dragon much hurt hee did upon all the coasts of Lycia insomuch as it was not possible either to saile upon the sea or to inhabit the maritime cities and townes neere unto the sea side for him This man of warre or arch-rover Bellerophontes had slaine who followed him hard in chase with his swift pinnace Pegasus as he fled untill he had overtaken him and withall had chased the Amazones out of Lycia yet for all this he not onely received no worthy recompence for his good service at the hands of Iobates king of Lycia but also which was woorse sustained much wrong by him by occasion whereof Bellerophontes taking it as a great indignitie went to sea againe where he praied against him unto Neptune that he would cause his land to be barraine and unfruitfull which done hee returned backe againe but behold a strange and fearfull spectacle for the sea swelled overflowed all the countrey following him everie where as he went and covering after him the face of the earth and for that the men of those parts who did what possibly they could to entreat him for to stay this inundation of the sea could not obtaine so much at his hands the women tooke up their petticots before went to meet him shewed their nakednes wherupon for very shame he returned back the sea likewise by report retired with him into the former place But some there be who more civilly avciding the fabulosity of this tale say That it was not by praiers imprecations that he drew after him the sea but because that part of Lycia which was most sertill being low and flat lay under the levell of the sea there was a banke raised along the sea side which kept it in and Bellerophon cut a breach thorow it and so it came to passe that the sea with great violence entred that way and drowned the flat part of the countrey whereupon the men did what they could by way of praiers and intrearie with him in hope to appease his mood but could not prevaile howbeit the women environing him round about by great troups companies pressed him so on all sides that he could not for verie shame deny them so in favour of them said downe his anger Others affirme that Chimaera was an high mountaine directly opposite to the sunne at noon-tide which caused great reflections and reverberations of the sunne beames and by consequence ardent heats in manner of a fire in the said mountaine which comming to be spread and dispersed over the champion ground caused all the fruits of the earth to dry fade and wither away whereof Bellerophontes a man of great reach and deepe conceit knowing the cause in nature caused in many places the superfice of the said rocke or mountaine to be cloven and cut in two which before was most smooth even and by that reason consequently did send back the beames of the sun cansed the excessive heat in the countrey adjoining now for that he was not well considered and regarded by the inhabitants according to his demerit in despite he meant to be revenged of the Lycians but the women wrought him so that they allaied his fury But surely that cause which Nymphus alleageth in his fourth booke as touching Heraclea is not fabulous nor devised to delight the Reader for he saith That this Bellerophontes having killed a wilde bore that destroied all the fruits of the earth all other beasts within the Xanthiens countrey had no recompense therefore whereupon when he had powred out grievous imprecations against those unthankfull Xanthiens unto Neptune hee brought salt-water all over the land which marred all and made all become bitter untill such time as he being wonne by the praiers and supplications of the women besought Neptune to let fal his wrath Loe whereupon the custome arose and continueth still in the Xanthiens countrey That men in all their affaires negotiate not in the name of their fathers but of their mothers and called after their names THE WOMEN OF SALMATICA ANnnibal of the house of Barca before that he went into Italic to make warre with the Romaines laid siege unto a great citie in Spaine named Salmatica the besieged were at the first affraid and promised to do whatsoever Annibal would commaund them yea and to pay him three hundred talents of silver for securitie of which capitulation to be performed they put into his hands three hundred hostages but so soone as Anmbal had raised his siege they repented of this agreement which they had concluded with him and would do nothing according to the conditions of the accord whereupon hee returned againe for to besiege them afresh and to encourage his souldiers the better to give the assault he said That hee would give unto them the saccage and pillage of the towne whereupon the citizens within were wonderfully affraid and yeelded themselves to his devotion upon this condition That the Barbarians would permit as many as were of free condition to goe foorth every man in his single garment leaving behind them their armes goods money slaves and the citie Now the dames
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
away but the pure and hot part thereof continueth behinde and pierceth forward still by reason of the subtiltie that it hath untill it be presented unto the nostrils But we receiving and admitting the principle of Plato affirme hold That there passeth from the eies an illuminate spirit which intermingleth it selfe with the cleerenesse and light that is about the bodies of visible objects by which meanes there ariseth an united composition from them twaine according in every point one with another but concorporate they be by measure and proportion for neither the one nor the orher ought to perish as being surmounted by his fellow but of twaine contempered together in just proportion there is made one puissance and meane facultie betweene Seeing then that the thing which passeth thorow the eie-sight of those persons who be farre stept in yeeres be it some fluxion lightsome spirit or bright beame call it what you will is in them weake and feeble there can not be a mixture and composition of it with the shining aire abroad but rather an extinction and suffocation unlesse they remove the letters a pretie way off from their eies and by that meanes temper and resolve the exceeding brightnesse of the light so as the same hit not upon their sight so long as it is too radiant and resplendant but measured and proportioned to the feeblenesse of their eies This also is the cause of that which befalleth to those living creatures which see best in the darke and feed themselves by night for their eie sight being naturally weake is offuscate and darkened by the great light of the day for that such weak raies proceeding from so tender a source or fountaine will not well sort agree with so strong and forcible light but their eies do send forth beames sufficient and proportionable to be mingled with a light more dim and duskish like as the light of a starre in the night season appeareth best and thus being incorporate with it it is cooperative to the performance of sense THE NINTH QUESTION What is the cause that clothes be better washed in fresh water than that of the sea THeon the grammarian upon a time when wee were feasted by Metrius Florus demaunded of Themistocles the philosopher how it came to passe that Chrysippus having made mention in many places of strange positions and paradoxes which seemed to goe against all reason as for example That salt fish or powdred flesh if it bee watered or washed in sea water becommeth more sweet also fleeces of wooll are lesse pliable if they bee plucked forcibly than if they be gently handled toosed and drawen in sunder Item that they who have fasted long chew their meat and eat more slowly at first than after they have eaten a little rendreth no reason of the one nor the other Unto whom Themistocles answered That Chrysippus proposed them by the way onely and as it were for example sake to advertise and admonish us for that we are ever ready to beleeve even without all reason any thing that carieth with it some small likelihood and probability and contrariwise to discredit that which at the first sight seemeth unlikely But what reason I pray you quoth he my good friend have you to search enquire into these matters For if you be so contemplative and inquisitive in finding out the causes of naturall things you need not to goe farre from that which belongeth to your profession but tel me why Homer bringeth in Nausicaa washing her clothes in the river not in the sea which was so neere unto her notwithstanding that salt sea water being hotter more transparent abstersive than fresh water of the river seemeth by all apparance better for to wash withall As touching this probleme quoth Theon long since hath Aristotle resolved it referring all to the terrestrity of the sea for that in sea water there is mingled much earthlie substance which causeth it to be so salt by reason whereof it beareth them up better who swim therein also it carieth a greater and heavier burden than fresh water the which yeeldeth and giveth way as it is more subtile lighter and feebler as being more simple and pure in which regard it pierceth sooner and by this penetrative facultie it scoureth and clenseth awaie all staines and spottes better than sea water and thinke you not that this reason of Aristotle carieth great apparence of truth Yes verily quoth I there is apparence and probabilitie indeed thereof but no truth at all for this I see ordinarily that the maner is to incrassate fresh water with ashes or gravel stones or if there be none to be had even with very dust as if the roughnesse of terrestriall substaunce were more meet and apt to clense all filthinesse which simple and cleere water cannot doe so well by reason of the thinne subtiltie thereof and because it is very weake and therefore it is not well and truely said that the thicknesse of the sea water hindreth his effect But the true cause is for that it is penetrant and piercing for this acrimonie doth unbinde and open the small pores and so draweth foorth the ordure outwardly whereas contrariwise that which is grosse and thicke is never good and meet for to wash withall but rather it maketh spots steines now is the sea fattie and oileous which may be a principal cause why it is not good to wash withall and that sea water is uncteous Aristotle himselfe beareth witnesse for even salt it selfe hath a certeine fattinesse and unctuosity in it by reason whereof it causeth those lampes to burne more cleere wherein it is put yea and sea water if it be sprinkled or dropped upon the flame will likewise be of a light fire and burne withall neither is there any water that burneth so much as that of the sea and in this regard I am of opinion that it is of all other water hottest howbeit there may bee another reason yeelded for considering that the end and consummation of washing is to drie those things wee hold most neat and cleane which are driest and therefore the moisture that doth wash must goe away together with the ordure like as the root of Ellebore is sent out of the body with the melancholike humour as for the humiditie which is sweet and fresh by reason of the lightnesse thereof the sunne draweth it up very quickly whereas the saltnesse of sea water sticketh fast to the small pores by reason of the asperitie thereof is hard to be dried Then Theon This that you say quoth he is nothing but very false for Aristotle in the same booke affirmeth that those who wash in the sea are sooner dry than they that wash in fresh water if they stand in the sunne He saith so indeed quoth I but I thought that you would sooner beleeve Homer who holdeth the contrarie For Ulysses after he had suffred shipwracke mette with ladie Nausicaa All terrible and fearefull to be seene For
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
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