of that citie Whiche neuer the lesse was restored againe by the Emperour Domitian who euery where and in all countries made diligent searche for bookes causing with the same that famous library in Grece to be trasported and brought from thēce vnto Rome whence it is euident that al Ptolomies librarie was not there consumed as we before saide it to bee with fier for that some parte of it was now cōueighed to Rome Farther Paulus Orosius geueth vs to thincke that it throwly in deede was not brunt and consumed when he saith that there were burned only four hundred thousand for that the number of bookes there as we reade in others was no lesse then seuen hundred thousande so that wee may conclude thre hundred thousand to be saued how be it diuers histories passe this in such sorte as if none had been reserued from the rage of the fier But to retourne to the library of Rome the saide Paulus Orosius saieth that in the daies of the Emperour Commodus this saide library was once againe burned and that Gordian as the others to repaire it gathered againe fiftie two thousande volumes whiche all as some reporte were geuen hym by the testamēt of Seranus Samoniquus whose thei first were as hath Iulius Capitolinus Besides these were many others both noble and riche libraries gathered by our elders as well priuate and meane menne as greate Lordes and Princes The firste library that euer was knowen among the Christians was that as recordeth Esidorus of Panphilius the Martir whose life is at large writtē by Eusebius in whose studie after his death were founde thirtie thousande diuers volumes One common vsage or custome was ordinary in the olde age to weete that they had in their secret Cabinetes or Studies the perfect Image and purtraite of all suche as had in anie sorte excelled in learnyng Plinie writeth that Marcus Varro beyng yet then liuyng merited for hys rare vertue and knowledge in good letters that hys Image shoulde haue place in the library of Asinius Polion Cicero wrote to Fabian that hee shoulde prouide hym of some purtraites the better to adorne and beautifie hys study Plinie the yonger writing to Iulius Seuerus saieth that Ere Seuerus a man verie well lettered would order in his studie among other his purtraites the Images of Cornelius and Titus Arius Of these thinges finde wee euerie where sufficient and good proofe whose libraries as also those of other learned men and greate Princes whiche after in successe and processe of tyme followed were destroied and defaced by the Gothee and Vandales vntill now that in our tyme by the greate bounty of God infinite are founde both studious and learned that haue gathered together houge heapes of bookes though not in deede the tenth parte of these aboue remembred by our ancestours And assuredly a greate nōber of those whiche from their tyme vntill now haue been carefully preserued founde neuer the lesse ill written lesse perfect and incorrected in suche sorte that had it not been for the grerte paines of certaine worthy personages hardlie had they euer been brought to any kinde of perfection ¶ Of the amitie and enmitie of sundrie thinges issuyng by priuie hidden and secrete proprieties Chap. 4. THe aunciente philosopher Heraclitus as also others some after hym helde and maintained in their disputations this opinion that eche thyng had his firste cause or beginnyng by concorde and discorde by peace and enmitie whiche is in all thynges of what kinde soeuer whence also issued the generation and corruption of them on whiche poinct of Philosophie I lesse mynde here to dwell of parte for that it is bothe intricate and difficill of parte also for that the reader in my phantasie shall thence reape as little fruicte as he shall conceiue pleasure Notwithstādyng we shall some what saie of the secrete loue and hatered whiche naturally is in many thynges whiche whence or how it cometh no manne directly knoweth and is therefore assuredly no lesse straunge then marueilous As first of all the enmitie betwixte the Dogge and the Catte betwixte Oile and Pitche the Harte and the Serpente with many suche others whiche in suche sorte malice and enuie eche the other this secrete rancor of no parte proceading from th'elementes for the difference or contrarietie in thynges mixte or compounde is to all men aperte and euident as wee sée The water first disaccordeth as of nature contrary with the fire for that the fire is hotte and drie but the water contrary these elementeseche to other opposite and repugnaunte The water and the yearth accorde well together but in this respect onely that thei bothe bee colde in the other that one beyng moiste that other drie eche here leaueth the other as his auncient enemie Betwixt the fire and the yearth there is a conformitie to wéete in that thei bothe be drie a contrarietie againe euen betwene theim bothe dwelleth the fire hoate that other colde So that as these elementes of parte agrée together so also disagrée thei of parte as is euidente All thynges then what so euer are caused of these elementes must be subiecte of necessitieto these contrary qualities whiche bee in these elementes whence thei mixte are and compounded Wherfore that thyng in whiche ruleth moste some elementarie qualitie boroweth his name of the saied qualitie and so wée saie it to bée either hoate colde moiste or drie some in more high degrée then others accordyng to the predominant force in any these elementes And this these bodies contrary either to other are the onely and sole causes of contrary effectes so that whence this discrepante or different nature in thynges is is now manifeste and nedeth no farther explication But this other enmitie that proceadeth not from any the elementes but rather from some hidden proprietie or secrete influence to find the true cause and occasion thereof would aske more earneste studie and longer contremplation The Dogge and Catte as is aboue saied eche hateth other neither knowe we the cause why Other creatures also sée wée that mutually are affectioned either to other neither issueth this their loue from any the elementes whereof thei are composed The Asse eateth Fenell gyante or otherwise Sagapene whiche in Latine maie also be called ferula and findeth it bothe good and toothsome whiche to all other beastes of Horse kinde is a very starcke and plain poison The Fox ioieth and liketh of the Serpent whiche neuer the lesse enuieth all other beastes what so euer Neither is this lesse to be meruailed emong men then also emong any other creatures for that man neither knowyng why ne yet for what cause eftsones at the firste sighte when he shall méete an other neuer hauyng before or seen or knowen hym will notwithstandyng disdaine and hate hym and immediatly findyng againe the second no lesse straunge to hym then the first will well conceiue of hym loue and like hym and that whiche more is sometyme will bothe honour and reuerence hym yea though he
to these of that other For these thinges and suche others as here might bée alleaged are the causes why one beholdyng an other conceiueth straight against hym some inwarde disdaine or pleasure as is euident when we sée twoo men plaiyng togither fight or dispute for what matter so euer for that neither standyng bound to the one or the other neither euer hauing knowen theim who or whence thei are wisheth notwithstandyng the desired victorie soner to the one then to the other Concernyng that whereof we haue spoken that one manne without any occasion should so muche dread or feare an other that he submitteth hymself and boweth faine and gladde to bee ruled by hym though indeede he bee his better more worthie or more honourable the case is euidente and by experience common Of whiche al Ptolomie giueth this reason saiyng that who so in his natiuitie shall haue his lorde or ruler or for better demonstration to exēplifie of twoo of which the one hauyng the lorde of his natiuitie in some signe ascendēt in the firste or Easte angle the other in the Southe or tenth angle the house of honour he naturally ruleth ordereth and gouerneth the other The semblable againe also chaunceth to those in whose natiuities the one hath that Planette for his lorde whiche to the other is moste vnfortunate voide of euery kinde of dignitie If twoo also haue one and the same signe for their ascendēt or otherwise for their lorde and ruler one Planet he to whom this Planet shall bée of moste force and aucthoritie as was aboue said in beastes voide of reason shal naturally rule and haue dominion ouer the other When then this aduauntage happeneth to suche a one as is of the other bothe loued and fauoured he by meane thereof immediatly bothe ordereth and gouerneth hym but if it chaunce or betide percase to a poore seruaunt or vassaule he then assuredly is faithfull obedient and loiall if to twoo friendes of equall birthe and habilitie as is and hath many tymes béen seen eche then liueth with other in moste perfecte integritie the one for the moste parte orderyng euery the affaires or busines of the other ¶ That the memorie maie be hurte and that it also by arte and by pollicie maie be fortified Chapt. 6. EVen as the memorie in manne is a thing moste excellent so also is it very daintie an delicate obnoxious and subiecte to sundrie misfortunes as to sicknesse hurtes and woundes on the heade age sodaine feare faules from high places with many suche others All whiche offende and hurte the memorie indomaging her vsuall place or seate as also the organes or instrumentes thereof Whence it commeth in this place to bée considered that some by the weakenesse and debilitie of memorie haue vtterly forgotten all thynges what soeuer thei ones knew or otherwise had learned Some again in one thyng haue béen onely maihemed as Plinie well noteth of Messala Coruinus who after a disease of whiche he well recouered liued euer afterward in suche case that he neuer could remember his owne proper name Valerius also discoursyng of miracles reporteth that a learned man by the knocke of a stone whiche he receiued on the head forgatte what soeuer he before had profited in any the Sciences or other good studies and yet not withstandyng in al other affaires was of memorie as freshe and as perfecte as at any other tyme An other by a faule from a place on high forgat also to know his owne naturall parentes I haue bothe red and heard it reported that Franciscus Barbarus a man of our tyme not meanely learned but especially in the Greke wherin he moste pleasured by the meane of a maladie wherwith he was troubled forgate all what soeuer he before had gained in the ripe and exacte knowledge of the saied tongue remainyng in all other thinges no lesse learned then at the firste a thyng in trouthe very straunge and merueilous It is also recorded that Georgius Trapes a man famous for his learnyng forgatte in his age what so in good letters he tofore had profited And as we finde here that memorie in manne by sundrie occasions maie well be weakened so also finde we some that naturally haue had fainte and slippyng memories The Emperor Claudius here in so holted as Suetonius writyng his life reporteth that some tymes hauyng in bedde by hym his wife incontinently after he had talkte any thyng with her he so became vnmindefull of hym self and all other thynges that he would aske where she was why she came not to bedde and why she so longe taried And hauyng doen to death on a tyme a noble man the daie following made inquirie for hym again to determine with the others of his counsaill on controuersies Herodotus Sophista had a soonne of so simple a memorie that by no labour possible he could learne or attaine to the knoweledge of the letters by order by meanes whereof the father who so muche desired his enteraunce in learning the better to bryng hym to some kind of féelyng did to be fostered in his house twentie fower younge boies all of his owne age to euery of whiche for name he gaue the name of a letter to the intente that he acquainted with theim and callyng theim by the ir names might also remember the noumber and order of the letters And as it is said aboue that sodaine feare eftfones troubleth the memorie so assuredly true is it that although in deede it vtterly destroie not the memorie yet at times it forceth manne to forgette these thinges that he before carefully with paiue had committed vnto her as it ones happened to Demosthenes a moste excellent Oratour whiche passyng imbassadour to Philippe king of Macedonie felt in hym self so straunge an alteration beyng presente to vtter his charge before so puissante a prince that hauing past in some little parte of his premeditated oration arrested of the sodaine forgettyng that whiche remained as if he neuer had before thought thereon or in any sorte digested it The very semblable reade wée of Theophratus whiche being mounted in his chaire would haue vttered some woordes before the Areopagites of Athens of Herodes the Atheniā who receiued in charge to haue spoken before the Emperour Marcus Antonius of Eraclides in the presence of the Emperour Seuerus at least as is lefte vs by recorde of Philostratus And almoste in this our age Bartholomeus Socinus borne at Sienna a man absolutely grounded and learned in the lawes assigned imbassadour for his countrie vnto Pope Alexandre in whose presence as the maner is when he a little while had spoken abashed some thyng by the sighte and present beyng there of these princes whiche were there assembled beyonde the wonted number forgat hymself sodainly so amased that he farther in order could not pronounce one woorde To me also suche an alteration ones happened as was that other aboue remembred of Demosthenes not that I would here enter into comparisō in the presence of a worshipfull and
and directly vpwarde for that the naturall heate is disperste in partes abrode lesse apte or lesse able to perfecte or cause digestion for neither can the superfluities bee purged well by the mouthe ne yet by any other cundites or ordinary passages but arreste theim continually in the stomacke and in the throate whence some tymes spring vehement suffocatiōs the fallyng euill also with others many the semblable and like infirmities The wise also here learne vs that we slepe not to muche stretcht forth throughout our bedde for thence again digestion of part maie also be weakened for as hath the Philosopher whē the vertues and forces are vnited well together the operation of nature is then so muche the stronger and so liyng of parte drawne as it were togither that parte of the bodie whiche couereth nexte the stomacke ioigneth more close vnto it comfortyng and warmyng it more then it did before These rules percase maie profite the daintie the delicate and eke the weaker sorte but concernyng those that are lustie and well disposed the beste aduice I maie or any other giue them is that thei retain thesame custome that thei tofore haue vsed ¶ Of three sundrie doubtes whiche the auncient Philosophers were neuer able to resolue with the causes why Chapt. 4. THE aunciente Philosophers by the meruailous instincte of God curiously searchte out the causes of eche the workes of nature assertainyng their propositions without contradiction or repugnauncie of any others Yet neuer were thei able to resolue these three thinges of parte doubtfull and of some importance with the causes assured of their spryng and beyng The first is that thei well knewe there was giuen vnto man by nature a desire neuer to dye or departe hence neuer to fele smarte or any annoye what soeuer but continually to sugiorne with felicitie perpetuall and pleasure in this worlde neuer sauoryng of any lacke or defaulte of any thyng but yet could not attaine to that desired ende or marke And on the other side well assured that GOD and Nature neuer attempted any thyng in vaine and farther that this mannes appetite proceded onely of nature toilyng supposyng herein to finde the cause especially that this axiome in any other thing neuer failed thei folded and refolded theim selues in infinite perplexities cessyng in dispaire to lose this knotte or scruple The seconde was that thei saied that eche manne felte in hym self a certaine naturall and peruerse inclination of the fleshe and farther a sensuallitie plaine contrarie to the aboue saied desire or appetite whiche was not to dye or sauour of corruption as in this carnall motion whiche casteth man into sundrie daungers and infirmities shortnyng his tyme and his daies so muche desired The semblable also riseth of excesse in surfeting besides that others some againe desirous sodainly to mounte to greate pompe and honour hassarde themselues to winde the sporres in field where cōmōly thei fall or els returne oft times with a fearce troubled minde or in fine some mishap or infortune there betides thē an ende al cōtrary to that thei so muche affected The third is that in the order of nature the bodies inferiour are gouerned by the superiours as for example the elementes by the bodies celestiall the Orbes or Spheares of the Planettes as Philosophers will by the intelligences and they againe by the first maker or mouer of al thinges God the onely and the sole cause and prince eternal But in man alone this order is now peruerted who being of two partes to weete the soule bodie we see that the fleashe in truth both vile and abiecte rageth and rebelleth against the minde and reason and that whiche worst is draweth it to his owne frowarde will and pleasure whence the Apostle saide that he in his members felte a lawe contrarie and repugnant to the lawe of reason mouyng it to sinne and to vniust rebellion The philosophers therfore that liued before the commyng of our sauiour knew nothyng at all the occasion of this disorder but curiously sekyng some cause thereof or reason fell into sundry erronious and fonde opinions Whence Anaxagoras saide that this monstrositie or disordered rebellion began at the first in the beginnyng of the worlde whē all thinges were folded without regarde or respect in that auncient Chaos for separating this force of reason by discorde and reioynyng it againe afterwarde by concorde it ingendereth euerie thing good and perfecte in his kinde man alone excepted whose body it vniteth stoberne and disloiall with the soule onely absolute and reasonable And therfore as these twoo in this Chaos firste disagreed so euer more continue thei in discorde and in enmitie contrarie to the rule and order of all other thinges In this sorte this poore and lesse aduised philosopher attributed the faulte hereof to the diuine prouidence Others also saide that this onely happened by diuersitie of constellations vnder which man was both borne and conceaued Aristotle neuer hardned himself plainly and appertly to vnknot this presente scruple but rather he gainsaieth it himself affirmyng that mans will is naturally inclined to euill so that with greate difficultie it is or maye bee brought subiecte vnto reason And in an other place hee saieth that the felicitie whiche manne by vertue here acquireth is the absolute and perfecte gifte of God alone To conclude then vertue in the action or operation where of the felicitie of man fully consisteth must be the gifte of God and not of nature onely On the other side the Manichies desirous to yelde some reason of this peruerse and iniuste order saide that in manne were twoo soules to geather the one good of the true and perfecte substaunce of the prince of light the other impious and accursed takyng his spring of the Prince of darckenes whence this warre was this in man continued Origen saieth that before the creation or frame of the worlde all soules sinnyng against the diuine maiestie were kept and reserued in heauē for a time but afterward for their punishmente were plaste againe in bodies of harde and noughtie nature whence this rebellion in man in this sorte liueth But all these opinions both erronious and detestable are confuted by Sainct Augustine writyng against the Manichies in his booke De duab anim and in an other of his De nat boni where with longe reasons most learnedly he sheweth the cause why they neuer attained to the knowleage or felyng of this foresaide disorder which was for that they neuer had hearde or knowen any thing of the scriptures by whiche we fully are resolued in euery and all these scruples by whiche also it is euident that both these propositions are aunsweryng and consonant vnto the order of nature To weete that God and nature attempte nothyng in vaine and that it againe is conuenable that man by nature should feare and refuce to taste of death desirous to liue in continued ioie and pleasure though he yet neuer attaine thereto in any sorte ne yet therfore
constitution of bodye as men takinge either theire beginninge or béeinge of a matter most pure and simple vntill sutch time as by the chaunge of Ages whose propertie is to alter and to impayre al thinges the state of Man beganne to weaken yéeldinge his daies in number fewer then before Againe in that Age one thinge to them was very helpinge and profitable the whiche same to vs is very noysome and contrary whiche was the greate temperancy vsed in Drinkinge as well in quantitie as in qualitie also with the small chaunge and varietie of Meates for neither had they so many sortes or sundrie dishes as wée ne knewe they any or newe or dainty inuentions To eate Fleashe what it was before the generall Floudde was vnto Man altogeather vnknowen Further some hold for common most assured opinion that bothe Fruites and Hearbes without all comparison were in those daies of farre greater efficacie and vertue then any founde any where in this our latter Age for that they then sprange out of a new and fyned soyle and not of sutche as nowe it is worne wasted weryed and consumed For the Generall Inundation tooke from it his woorthe or fatnesse leauinge it in respecte infertile and barren restinge salte and vnsauery by the rage of the Sea whiche many wéekes flowed ouer it These reasons then are good and eche of them sufficient to conclude that it neither was so straung or marueilous but rather a thinge most agréeant vnto nature that men then lyued longer then in these daies presently Farther it maie be saide that whiche wée for an assured truthe holde that Adam well knewe the vertues of all Hearbes Plantes and Stoanes whiche also his Successours of him in sutche sorte learned that to the like perfection after them neuer any attained This then was graunted them of somme parte for the preseruation of their healthe for the continuance and protraction of their daies in this worlde who to expel the causes of diseases if any grewe on them only vsed to minister Simples abhorring our venemous compoundes of this Age whiche in place to purge and purifie mans bodye weaken and dispatche for the moste parte the poore patiente Againe in these aboue remembred firste yéeres both the life and healthe of man was propte and sustained by the course of the Heauens with the influence of the Starres and Planettes then farre more beneficiall then they presently nowe are for that then there neither had paste so many Aspectes Coniunctions Eclipses with other infinite Impression Celestiall whence nowe procéede so many chaunges variations alterations on the Earth and emonge the Elementes also in those daies principal occasion of healthe and continuance contrarye nowe in this our Age of all sickenesse and deathe But aboue all that that wée haue here alleaged or by reason haue any waye proued I nowe mainteine the many yéeres of these our Firste Fathers to haue procéeded of the only and inspeakeable prouidence of God whose Maiestye would their continuance shoulde be sutch and so longe and that these aboue remembred causes ayded mutually one the other to the only intente that of twoo persons might then increase many that the Earthe might be inhabited and mankinde increased Also farther consideringe that for as mutche as Man after the fludde liued not so longe as before God licensed that they should enter into the Arke and there saue them selues more Men and Woomen then him selfe in the beginning and at the first had Created to the only ende that the world might the sooner be inhabited S. Augustine of this matter writinge some thinge reporteth that our Forefathers hadde not only in health and many daies aduantage of vs but also in huge and greate statures of body as is euident remembred by many their boanes as well found in their Sepulchres and Graues as also at times vnder great Mountaines and Hilles in sutche sorte that some assuredly hold that thei were the boanes of such as liued before the Inundation The same S. Augustine affirmeth that being at Vtica a towne in Aphrike beholding there the boanes of a dead mans bodie amonge others founde there some of his Iawes so great and weighty that they well would haue poised an hundred of these in our Age. Notwithstanding though yet our life be short yet maie wée not for iuste cause any where complaine for that if wée abuse it in contempt of the Diuine Maiestie a rare benefite receiue we that thei to vs be so shortned for wée will now no longer acknowledge our God and yet if wée would as becometh vs in all feare to serue him a time sufficient hath he to that purpose lente vs for that the bountie of our Sauiour is so great and ready that he receiueth for Attonement sufficiente mans bowinge harte and humble spirite ¶ That the opinion of those that supposed the yeeres of the former Ages paste to haue benne more short then these of our time is false As also whiche was the firste Cittie of the worlde and finally that our Forefathers had more Children then these that are remembered to vs in the Scriptures Chap. 2. FOr that it appeared vnto some that the space of nine hundred yéeres in our firste Fathers séemed a thing altogether impossible lesse able to cōprise or receiue these aboue remembred reasons by vs alleaged the only and sole causes of that so longe a life And where as they durste not to denie the foresaide number of yéeres so plainely and openly specified and geuen vs out of holy Write they affirme that the yéeres of the first age were farre more shorter then these of our time so that the aduantage of longe life whiche is vnto them attributed so farre aboue vs is not so greate as it hathe benne supposed Somme others emonge them would also assure vs that one of our yéeres containeth tenne of that age past Also many others haue saide that eche course of the Moone yéelded vnto them one whole full and compleate yéere whiche it pleased them to tearme Annus Lunaris Others some also dreamed that thrée of our Monethes gaue to them a yéere so that this accoumptinge foure of theire yéeres lendeth vs iuste one and no more For that in this sorte as wel the Chaldeans as also the Arcadians parted theire yéeres as remembreth Lactantius M. Varro a moste learned Romaine in others many besides this matter was of the opinion that these Anni Lunares were to be numbred from the Coniunction of the Moone vntil the newe Moone againe whiche maie be the space of xxix dayes and certaine odde houres Pline in like māner reckeneth it fabulous that any in the first Age shoulde liue so many dayes affirminge that the Inhabitauntes of Arcadia so numbred theire yéeres as wée aboue haue remembred by the space onely of thrée Monethes without more There is also emonge vs Christians a certaine Booke of the Ages of the worlde written by Eliconiensis where he also séemeth to be of the saide minde and aduice
vnexamined in his Exposition of Youtke and Age hathe to this pourpose sutche woordes as folowe For twoo causes was Man formed righte beholdinge Heauen The one for that he shoulde be the perfectest of other Creatures and sutche as shoulde taste or sauer of all Celestial qualities The other for that in the proportion and temperature of his bodye he is more hoate then any other Creature and that the nature of heate is euermore to mounte and ascende vpwardes Other Creatures as far inferiour as also lesse perfecte lesse participate in these Celestiall qualities and lesse naturall heate haue they in any sorte to aduaunce them For whiche cause neither are they of the same frame or proportion with man It séemeth that in this place S. Thomas folowed the opinion of the Platonistes who affirmed that naturall heate with sundrie the Vitall Spirites in Man in whiche he more aboundeth then any other liuinge Creature are the onely causes that he marcheth vprightly aduaunced in manner so perfect and so séemely for that by the force and vigor of the foresaide powres and bloudde he addresseth him selfe vpwardes That which his indeuour more perfectly to accomplishe he further againe is ayded by the true proportion and mixture of the Elementes of whiche he borroweth his firste springe and beginninge with sutche equalitie and conueniente weighte that he fitly and commodiously walketh addressing him selfe to looke on the marueilous frame of Heauen Nowe then sith Man of parte by the perfection of his Soule as also of parte by the excellent feauture of his Bodye is beroughte with the loue and cōtemplation of Heauen he should only woorke thinke and deuise thinges Heauenly Spirituall disdeininge the Earthe with all thinges thereon transitorye But wée be in sutch sorte enamoured with the vile consideration of worldly pleasures that for the most part hauing our eies and countenaunce bente to Heauen the harte lyeth soylde belowe vpon the Earthe Againe concerning Man of whom wée haue here spoken Pline remembreth an other thinge whiche thoughe it be not of sutche importance as are the others yet may it of somme parte contente and please the Reader especially to whome experience hathe not reuealed it founde notwithstanding daily to be true of all sutche as please carefully to experimente it He saithe that Man dead poyseth more then when he liued that whiche he also affirmeth in all other kinde of Creatures Againe he saithe that Man hauing eaten in the morninge poyseth lesse then when he was before fastinge Whiche thinge is by Erasmus in a certaine Probleame of his confirmed Who also in the same remembreth other somme things not vnwoorthy of readinge yéeldinge the same reasons with Pline for the confirmation thereof grounded on the consideration of the Vitall Spirites and Ayre as is aboue rehearsed Whereas the contrarye séemeth to haue somme shewe of truth for that who so shal take at any time his refection layeth vp within him selfe the poyse and weight therof Notwithstandinge it is euident that the refection alwaies increaseth the vitall Spirites whiche solace and comforte man increasinge and multiplyinge naturall heate within him Hence cometh it that when one man from the grounde assayeth to lifte an other the lifted is then more weighty when he dothe breathe or conuaye his winde out not redrawinge it agayne for the small time of that practise the whiche when he retayneth in his body kéepeth in is founde by meane thereof more light then he was before Againe who so faste runneth neither maye he for that time either breathe or blowe mutche for restrayning his breathe he findeth him selfe more agile and quicke for that the Ayre beinge an Element very lighte desireth to rise vp and to mounte alofte where his naturall place is of reste or aboade as experience may learne vs in a skinne or bladder whiche empty not pufte vp throwne into the water sinketh continually resteth on the bottome but full of winde or blowne out swimmeth still on highe Pline in the same place againe recordeth that mans body in the water drowned and after a time risinge from the bottome on highe if it be a man he euermore hath his face turned from the Earthe vpwardes but if it be a woman shée continually floteth in manner and sorte contrary which thinge Nature hath onely in sutche wise prouided to couer the partes of woomen whiche alwaies should be secrete Againe also an other reason maye be geuen for that wooman before by meane of her pappes or breastes is founde more weighty but man behinde bicause of his shoulders more grosse or greater then are those of woomen ¶ Of the excellency of the Heade aboue all other members of the Body and that it is not good to haue a little Heade or strayte Breaste as also whence it is that wee accompte it courtesie to take of the Cappe or Hatte in salutinge an other Chap. 8. IF it be an especiall Prerogatiue amonge all other Creatures graunted vnto man that he shoulde haue his body of sutche perfect and sutche desired shape his face aduaunced of Heauen euermore heauenly things to aduice him Then assuredly the Heade which in man farre surpasseth bothe all and euery parte which also is the highest among the others all ought by reasons lawe the aduauntage to haue and preeminence in eche respect and case As in déede eche parte imployeth his skilfull payne loyally to garde kéepe the Heade from harme in sutche sorte that when so it is in daunger or any perill els forthwith the Foote the Hande the Arme with the others all toyle to defende the Heade from all griefe and annoye for in the Heade consisteth the well beinge of them al and the Heade if it be pained eche parte complaineth forthwith S. Ambrose especially commendyng that parte of the body saythe That the frame or composition of man representeth of somme parte the face or countenance of the World and as Heauen thereof is the chiefe portion most eminent and bewtiful the Fyre the Ayre with the other Elementes to it inferiour so the Heade in respecte surmounteth eche other parte in Man as Quéene Mistresse or Empresse all alone whiche as a holde or Castle in the middle of a Citie builte on somme Rocke alofte wherein bothe Counsell and aduise continually doo lodge them where power and authoritie haue chosen to them their beinge And Salomon the eies of the sage are in the inner partes of his Heade Lactantius Firmianus saithe that God hath geuen to man his Head in place aboue to the intent he shoulde haue rule Empire ouer Beastes Galene to it attributeth principalitie ouer all other partes in man and Plato in Timeo in consideration of the prerogatiue thereof termeth it the whole body It beinge then of so greate importance the Fountaine also and chiefe springe of eche the powers in man it is of necessitie that it shoulde be of fitte proportion and forme conuenable Whence it commeth that Paulus Eginetus in his first Booke De
Medicina saithe that a very little Heade is a signe certaine of a weake iudgement and that who so hathe a very small Heade wanteth withall iuste quantitie of brayne The same reason alleageth Iohannes Alexandrinus sayinge the little Heade is as noysome and incommodious as is the lesse compassed or ouer straight Breast for as saithe he the breast is the harber of the Harte Lounges whiche without many discommodities maye not tolerate or indure to be too straightly imprisoned especially for that the harte beinge too closely shutte vp cannot commodiously without annoye at any time moue it By meanes wherof naturall heate throughout al the whole body faileth digestion also waxeth fainte and féebleth in semblable sorte muste it by like consequent followe that the head in whiche nature hathe so artificially couched the Orgaines of so many puissances or powers of importance should be of proportion and quantitie conuenient Galene in like sorte vnto these accordeth sayinge that the little Heade is signe of little witte and of a brayne lesse firme or stable but if it be of quantitie conuenable and decent it then argueth a good witte as also a sure faste memory The Philosophers affirme that Man hauing his Head once striken of incontinently becometh vnable to moue or stirre although the force of respiration should not thereby be extinguished but for that the Vaines are sundred the onely meanes sole instruments of Motion in al Creatures liuing How be it Auerrois reporteth that he sometime beheld a poore infortunate patient who beyng beheaded walked hither and thither afterward in sight of al the people It is also written of Dionysius Areopagita that he his heade beinge striken of wente notwithstandinge from the place of execution one full Leage or more But this no doubte was more myraculous then naturall Emong al other Creatures liuinge Man only and Horse as affirmeth Pline waxe white or heare towardes theire later daies or ende And Man for that he hath his heade more rounde higher aduaunced and voidest of putrifaction is therefore knowen more sure and able as on the contrarye who so sauereth moste of this vnperfite moysture is found most commonly of weake and simple iudgemente Somme valiaunt personages haue had their heade and partes thereof so well affected and harde that they continually and in all places indured to be discouered As emong others Iulius Caesar Hanibal of Carthage and Massinissa Kinge of Numidia who neuer woulde no not in his extreame age either to auoide the force of Rayne Winde Snowe or Heate weare Cappe Hatte or any other kinde of couerture or lighte or lesse fittinge The semblable reade wée of the Emperours Adrian Seuerus as also of sundrye others But for as mutch as wée haue of the Heade sommething nowe here intreated it shal not be impertinent in fewe also to speake for what cause or whence it is that wée accoumpte it courtesie when one man dooeth of his Cappe before an other in token as wée sée of duetie or of reuerence Whiche thinge though it be of lesse force or importance yet neither maie wée with â—â—lence in this place well passe it Plutarche in his Probleames supposeth that it hence commeth for that they who in the ancient time did Sacrifice vnto the Goddes helde during the saide time of Sacrifice theire Cappes vpon theire heades and that Princes and greate Personages to doo fitte honour or reuerence to the Sacrificatour in moste humble lowly manner discouered them selues before him to the intente it shoulde appeare that in consideration of his function they reckened them selues continually his inferiours as inferiours also to the Goddes by dooinge this duetie to theire appointed Minister Further he saithe That it was the manner that when any man mette anywhere his enimy or any one other whom he in harte did malice he foorthewith and incontinently woulde couer then his heade so that it séemeth on the other side conuenable that before his Prince or other friendes he should discouer the same againe M. Varro as is readde in Pline saithe That this in the beginning was not donne for any reuerence that in the presence of any Maiestrate or any other men discouered them selues but onely by the lacke and not wearinge thereof to harden them selues for whiche cause onely and to shewe them selues sutch and not for any duetie as somme suppose did they it Galiot of Nargni is of this opinion that who so in dooinge reuerence to an other discouereth his Heade geueth him also with the same to vnderstande that in vncoueringe the heade the chiefe and principall parte in Man he also becommeth his loyall Vasaule at the onely will or commaundemente of the other with the same acknowledginge to the other his inferioritie L. Celius in manner alleaginge the same reason saithe As the Heade in mannes bodye is the moste chiefe and principall member in defence of whiche all the others imploye their busie paine So is it a great signe of courtesie or reuerence when the same is discouered or bowed vnto any man To conclude then whiche so euer of these opinions be truest it is notwithstandinge bothe noysome and discommodious to doo this reuerence continually to moste men or to all and better were it with courteous woordes then otherwise to discharge that duetie ¶ That Mannes deathe is to be accoumpted Fortunate or lesse Fortunate according to the estate that him selfe shall die in with certaine examples seruing to that pourpose Chap. 9. TO die ones is a thinge to all menne common but to knowe howe when or in what sorte that yet hitherto hathe neuer bene reuealed to any fleashe The whole onely consisteth at our departure hence in the state that wée be founde in or perfecte or lesse perfecte In sutche sorte that no deathe maie be iudged infortunate but sutch as findeth man in state lesse perfect For Deathe as it commeth to many men a geaste vnthought on so commonly lyeth he hidde in the corners of our houses where wée leaste suppose to finde a stranger sutche as is he so harde and so inexorable Wherefore Man shoulde be continually vigilante and circumspect well armed in Christe againste his vnknowen comminge To this pourpose of the straunge deathe of many wée finde euery where infinite examples Of whiche wée onely will here remember somme consideringe it to be a thinge not altogeather so rare and marueilous hauinge thereof eche where continual experience A. Gellius reporteth whiche also Valerius Maximus out of him auoucheth That there is in Italie a certaine Towne called Crotonna in whiche there was an inhabitante who highte Milo in all kinde of Playes or practises of manhoode or dexteritie the moste valiantste and moste happiest that in his time lyued This man sutche was his happe in trauelinge on a time as he passed vnder the side of an highe and greate Mountaine whiche drewe him selfe aside out of the common path into the shadow perhaps with minde sommewhat to haue arested him where emonge other
somewhat before his deathe confessed for that he knew the inhabitantes of Hierusalem woulde reioyce of his chaunge and to the intente it otherwise might succéede to the people then they at that time assuredly supposed he of accursed and detestable pretence to the intent they al in that day should mourne and lamente determined to cause to be donne that horrible murther The tyrannie also of Abimelech Sonne of Gedeon the Greate was no lesse straunge and marueilous for the intente he onely might raigne alone he trayterously slewe thrée scoare of his Brethren whose mercilesse hande none escaped but onely Ionathas which by the onely permission of God fledde to the intent the Traytour might neuer liue without suspition or feare of reuenge And yet here againe is it doubtfull to saye whether the treachery that he vsed towardes the Sichimites were more tollerable then this or not on whom for that they had chaste him out of their Citie into which afterwardes reentering by force in the night reuenged him selfe by the vniuersall slaughter of them all for he committed to the swoorde all them that he there founde Man Wooman yonge and olde and certaine suche as for there safetie ranne into the Churches he foorthwith inuironned with greate heapes of woode whiche as soone as it had taken fire the heate and smooke thereof was sutche so intollerable that the prysoners that thought to haue liued in assured Sanctuarye were scortcht eche one and wasted there miserably to powder this after he had then distroyed the whole Towne with ploughe he turned in despite the soyle coueringe it with Salte in stéede of other grayne A. Regulus by the people of Carthage was in manner semblable intreated who beynge there prysoner vpon his promisse of gainecome was sente vnto the Romaines to conclude a peace or at the least to practise the permutation of Captiues but beinge returned lesse answearing their expectation not by constrainte but for performance of his promisse was shutte vp into a greate pype or tunne thicke sette with sharpe nayles pearsinge on euery side so that he coulde on no side either leane or arrest him selfe in whiche sorte they did him cruelly to die All Tirannes are ordinarily of nature cruell but who so of them is blouddy is more execrable then the others Phalaris Kinge of Sicilia a most wretched tyranne who although he executed sundrie without cause or reason yet in truthe and iustly to consider of him he was in harte and affection then in déede more cruell This manquayler had a Bull of Brasse whiche one Perillus had skilfully wrought him in which when he had inclosed whom he minded to torment hauinge vnder the sayde Bull a greate and hoate fire the poore patient gaue foorth thence his sorowfull Notes as though it had benne the bellowinge of an Oxe whiche he did to this intente onely that by the lamentable shrikes vnder a Bulles voyce vttered he mighte in no wise be moued to pitie or compassion One thinge did he while he liued honestly for the first that euer he tormented in this his Brassy Bull was Perillus him selfe the authour thereof Straunge was the vnnaturall and vnreuerent Crueltie practised by Tullia doughter to Tarquine Kinge of the Romaines which to inioye the Crowne caused her Father before his time to be murthered which him selfe would haue geuen her had shée neuer so litle tarried and that whiche is more agayne in her to be noted her Fathers bodye layde forthe deade on the grounde shée aduaunced her selfe in her coche incontinently paste foorth ouer it at al not appalled although the Horses that drewe her trembled at that sighte and would haue chosen some other waie to haue paste it the Cocheman also that draue them féeling somme pricke of conscience would in like manner haue chosen some other pathe to the intent the Kinge beinge dead might not be so shamefully dismembred brused but so much stil pleased shée in her cruell affection that euen that whiche the insensible beastes of pitie would haue refused in despite shée brake them of that their choyse will forcinge them to passe ouer the martyred body of her Father The Scithians a people in warre very furious and valiante are in sundrie Histories taxed of Crueltie But emonge other sortes this one geueth ful cause of marueile They would kill greate beastes as Oxen or Horses in whose bellies they inclosed sutche as they meante to execute whom they caused in sutch sorte so faste to be bounde that they neuer coulde moue or by any meanes comme thence where continually they gaue them as nature asketh somme thinge to eate to the intents that they lyuinge thus might rotte and corrupte with the stinking carrion of the beaste theire Graue or Sepulchre and to aggrauate the matter that they might be also consumed lyuinge by the wormes that of custome growe still in sutche lothesome as were these and putrified carrions Wée reade agayne of Maximianus Emperour of Rome who also practised so horrible a Cruelty as hardly might enter into the harte of man He bounde men lyuinge to sutche as were deade which he caused to be leaft straitly in this sorte coupled vntill the deade had infected and impoysoned the liuinge The very semblable to this recordeth Virgil of Maxentius Agayne wée finde of the straunge tyrannies practised by Alexander Fereas who buried men quicke linckte face to face and grapled fast as before togeather Others somme he woulde apparell in the skinne of a Woulfe or other Sauage and Wilde beaste whom after he had in beste manner so attyred caused to be carried out into the middle of somme fielde where he bayted them with Mastyues vntill they were miserably dismembred and eaten I knowe not whether any man maie heare to speake of the accursed bouchery practised by Astiages Kinge of the Medes againste Arpalus one of his greatest States and approued friende in necessitie This Astiages by occasion of a Dreame which here to recoumpte shoulde be longe and tedious gaue to Arpalus in secrete commission spéedely to dispatche and murther a yonge Sonne of his who moued with compassion beholdinge the poore infante whiche afterwarde had to name Cyrus the Greate as also that he feared the Moother of the yonge Prince woulde in no wise accomplish that commaundement of Astiages but on the other side dissemblinge it did his carefull paine safely to foster him Longe after the Tyrante aduertised that his childe yet then lyued without semblant of displeasure called vnto him Arpalus whom in consideration of his clemencie vsed towardes the little Cyrus priuily did to be slaine a yonge Sonne of his callinge the daye folowinge the Father to him to dinner whome emonge other meates he fedde with the bodye of his owne childe of whiche Feaste the vnhappy Father had no kinde of misliking as one that knewe nothinge whereof he had eaten Astiages not yet contente with this insupportable Tyranny procéedeth yet further with an vnhearde crueltie for in stéede of the
enimie Capitall to Rome and hidinge him selfe in an infectious sinke of mans ordure woulde there haue slayne him selfe but his forces fayled him in the execution of that so meritorious a déede whence he vsed in that exployte the healpinge hande of an other so in wrestinge and mowinge with his euill fauoured mouthe gaue foorthe his Spirite to the whole Senate of Diuels Diocletian in manner semblable depriued of the Empyre died of poyson by his owne handes ministred Domician beinge by Stephanus Saturnus Maximus others in seuen sundry places déepely wounded departed hence to Nero to raygne with him for euer Tullia of whom wée haue somethinge aboue remembered banished from Rome died no lesse a begger then a wretche most miserable Astiages graundfather to Cyrus whom he commaunded Arpalus priuely to murther to whome for that he had not executed his commaundement he gaue to be eaten in banquette his owne Sonne was deposed by Gods iuste iudgement by the very same Cyrus Herode also with others infinite whom all to remember here woulde be longe and tedious died a death to the others not dissemblable Lette those therefore that rule and gouerne the world in any wise leaue to be blouddy cruell leaninge on the staffe of compassion and clemencie to the intent they maye liue assured of the hartes of their vassaules for the beste assurance of his state that the Prince may haue is to be beloued of his people and Subiectes ¶ Of a straunge case whiche at twoo diuerse times chaunced after one and the same sorte vnto twoo Romayne Knightes of Honorable Families Chap. 16. THe chiefe and principall that conspired the death of Iulius Caesar as Plutarche at large with others recordeth were Brutus and Cassius whiche bothe with all their adherentes were after exiled declared for open enimies to the Romaines by Octauian Lepidus Marcus Antonius who commaunded as they pleased throughout the whole Citie Of the faction of Brutus and Cassius was Marcus Varro one emonge all the others of moste fame honour who beinge in the fielde with the other coniurates were discomfited by Octauian and Marcus Antonius who the better to saue if he might his life and to be reputed for none other then a common Souldier chaunged foorthwith incontinently his apparell thrustinge him selfe into the heape or company of Captiues and so without more adoo was solde for vile price emonge the others vnto a certaine Romayne who hight Barbulas who within very fewe dayes perceiuinge well his honest demeanoure dealinge supposed him to be as truthe was a Romayne although in very déede he knew him not for sutche a one On a time therefore he with drewe him aparte earnestly intreatings him to learne him what he was promisinge that if he would disclose vnto him what he hight of what House or Familie he would assuredly purchase him grace with M. Antonius and Octauian but M. Varro would for nothing vtter him self so that in fine Barbulas farre otherwise then he firste déemed concluded with him selfe that he was no Romayne Within fewe daies nowe Octauian and M. Antonius returned them to Rome as also Barbulas with his late bought Seruant who perchance notwithstandinge was better Gentleman then his Maister It chaunced him there shortly after his arriuall wayting at the Senate doore Barbulas his Lorde about his affayres within to be knowen of a certaine Romaine who incontinently aduertised Barbulas thereof whiche without any semblant that he knew any thinge or without any woorde paste thereof vnto him wrought so with Octauian whiche then ruled in Rome that he easily obtained him grace and pardon by meane whereof foorthwith he frankly infranchised him and brought him to Octauian who courteously receiued him from that time foorth helde him in the number of his friendes After this nowe Octauian and M. Antonius fell out in sutche sorte that Barbulas leaned to Antonius whome Octauian in fielde ouerranne and discomfited Barbulas then dreadinge the wrothe of Octauian vsed for his safetie the aboue remembred policie practised by Varro that is to wéete he did on him the coate of a poore Souldier M. Varro then for that he longe before had not séene him as also for that he had chaunged his apparel emong other Captiues unknowen bought him for a bondeman But after shorte time remembringe him againe he so practised with Octauian that he obtained him pardon doinge him to be frée possest of woonted libertie So that eche of them repayinge the dutie of courtesie to other leaue vs example sufficient of the lesse staide assurance of greate states in this life with admonition to all of what degrée they so be that they neuer leaue to feare the fall no not then when they highest shall sitte in Fortunes Chayre as also on the other side neuer to dispaire when the same Fortune shall laye them vnder her angry and disdainefull foote ¶ Of the distinction of the Age of Man accordinge to the opinion of moste Astrologians Chap. 17. BY the common diuision of Astrologians as well Arabies Caldees Greekes and Latines as also by the particuler opinion of Proclus Ptolomie and Al. Rasellus the life of Man is deuided in seuen Ages ouer euery one of which ruleth and gouerneth one of the seuen Planetes The firste therefore is called Infancie which continueth the space of foure yéeres onely during which time the Moone hath principal masterie on Man for that the qualities of this Age fitly answeare to the influence of that Planete for our bodies then are moyste delicate tender féeble and flexible rightly agreing with the qualities of the Moone For in this time for smal cause man easily is altered with none or very litle toile he waxeth streight werie his body groweth and increaseth almost sensibly to be perceyued And this generally nowe chaunceth to all of this Age principally and chiefly by the influence of the Moone yet notwithstandinge not equally but more to somme then vnto some others for as mutche as some other dissidente qualities by the influence of the Heauens and aspecte of the Planetes in mans Natiuitie or time of Birthe cause some secrete and priuie alteration in all menne as they fauourably or with lesse fauour beholde eche the other The seconde Age continueth fully tenne yéeres and endeth in the fourtenth of our life whiche Age the Latines call Pueritia the ende of Infancie and beginninge of Adolescencie In this parte chiefly ruleth an other Planete Mercurie whose place of arrest is in the second Spheare He easily altereth and chaungeth his countenaunce for in aspecte with the good he also is good as with the naughty he turneth and becometh nought Duringe this Age nature composeth her selfe to the qualities of this Planete for now yonge children make their firste shewe of their inclination and witte be it either in readinge writinge singinge or the like they are also then very tractable and docill in their deuises notwithstandinge light vnstayde inconstante and vnstable The thirde Age containeth eight yéeres
whom he beste loued his father or his mother who aunswered his mother where at thei meruailyng demaunded againe why for that my father said he with small regarde begatte me of parte a Thracian and soonne of á poore mother but she on the other side hath borne me of part an Athenian the sonne and heire of an excellent capitaine Concerning the beautie of women leauyng to speake of those that counsaile vs to refuse bothe the faire the foule prefarryng onely those whom mediocritie commendeth my aduise is that man chuse euermore the beste that he possible maie finde the fairest I meane and of cleareste complexion so that she bee vertuous as we before haue saied otherwise wishe I that he chuse the hardeste fauoured chaste with all and honeste rather then the faireste of leude and lighte demainure My reason is that wee should alwaies preferre the faireste if for none other yet for generation and cause of the posteritie onely to the intente our children bee suche as we would wishe of moste perfecte I meane and amiable complexion Virgil remembreth that the goddes Iuno desirous to gratifie her beloued Eodus promised to giue hym one of her faireste Nimphes to the ende she should beare hym children in beautie resemblyng her self We reade againe that Archiadamus kyng of the Athenians was condemned in a pecuniall paine for that he had married a wife of small stature his counsaille hardly chargyng hym that he mente to leaue the race roiall of little thinne wretched and impotente bodies as if thei were but halfe men To conclude therfore what so is in any place aboue remembred mine aduise is that it bee taken as counsaile and no commaundemeÌ„t which you maie execute at your pleasures without daunger or difficultie as also without all exception of persones For Matrimonie contracted with the harder fauoured is as holie as that other with the moste faireste as good with the poorest as also with the riche with the widdowe also as with the maide or virgin for that euery of them is lawfull verteous and honeste groundyng on loue whiche in greateste differentes and cases of inequalitie woorketh euer more a perfecte conformitie and vnion Of the cordiall and hartie loue that should be in maerriage with diuers examples seruyng to that purpose Chap. 4. THE mutuall loue and affection betwixt man and his wife bothe is and ought to bee for iuste cause commended for that marriage of it self is a thyng so excellent as well for respect of hym whiche firste did institute it God with the place also of that institution Paradis as also that thence procedeth th' onely propagation and continuance of mankinde with remedie sufficient against all sensuall appetites and concupiscencie of the fleshe All other amities incident in mannes life with whom or in what sorte so euer thei happen are loues improper and affections lesse perfect â–ª in respect of this so holy â–ª and diuine This is that same that ioineth bothe bodie and soule together this is that that is confirmed and sealed vnto vs by a sacred miracle neither is there any thing betwixt the married in particularitie proper for that betwixt the honest couple the body and will is one that whiche neuer happeneth in any other kinde of amitie whiche for small cause oftentymes is dissolued and broken and that also whiche worste is the moste assuredste of these affections continueth but for a tyme for gaine or aduauntage for proofe whereof wee rarely haue heard of any that without chauÌ„ge haue still helde on and neuer broken vntill death For so daintie and obnoxious to all chaunges is mannes minde that commonly we see newe friendes to remoue and dispossesse for little cause the olde but that loue holdeth still whiche is betwixte man and his wife neither maie it be sundred by any aduerse fortune by infirmitie pouertie mishappe or chaunge of beautie onely death hath power to cutte this knotte in sunder Some tymes it also liueth and continueth after death as we haue seen in certaine widdowes of whiche wee could remember infinite examples emongest whom aboue all others we maie consider of the mutuall loue or affection betwixte our first parentes Eue and Adam vnto whom the fruite of life vnder paine of death was prohibited Adam notwithstaÌ„dyng to gratifie his wife refused not to hassarde hymself by breache of that commaundemente When Paulina the wife of the sage and learned Seneca of Cordoua vnderstode that cruell Nero had doen to death her husband who by openyng all his vaines in a bathe gaue vp his spirite would not onely dye to accompanie hym by death but also did chuse to ende her smart by the said maner of tormente for more better accomplishemente whereof the did her self to bee prickte as did before her Seneca Whereof Nero with spede aduertised and knowyng that it proceded of assured loue onely caused her with greate diligence to bee saued from the daunger of death for beyng euen then on the poincte of passage he caused her vaines skilfully to be bounde carefully attendyng on her that she to her self did none other kinde of violence by meanes whereof this chaste and verteous matrone paste the reste of her life in greate paine and miserie paie coulerlesse in signe of loiall loue that she beare to her husbande In the life of the Emperours we also reade that Lucius Vitellius brother to the Emperor Vitellius beyng on a nighte in a perillous battaile his wife whiche hight Triata by the greate and inspeakable force of loue onely came thrustyng in emong the souldiars to aide and assiste Vitellius mindyng in that straite to liue or dye with hym where she then so did her painfull indeuour that she vtterly forgatte all feminine debilitie with small accompte of her life or safetie without her husbande Q. Curtius reciteth that the kyng of Aira vanquished by Alexander spoiled and depriued of a greate parte of his realme paciently bare it with a valiaunt and manly courage without any shewe of pain or anguishe but when newes was broughte hym that his wife was dedde in token that he more loued her then he did his kyngdome brake out into teares and wepte verie bitterly Ouide Iuuenal and Marcial with others affirme that the wife of kyng Adâ—…etus chose willyngly to dye to saue her sicke and diseased husbande for hauing receiued aunswere from thoracle that the kyng should liue if any of his dearest frendes would vouchsafe to dye for hym Notwithstandyng for the little credite that menne commonly giue to Poetes I had hereof saied no thyng had not saincte Hierome hymself recoumpted it Plinie the younger in a letter of his writeth that a certaine Fisher beyng sicke of an incurable disease or maladie by meanes whereof he daiely indured suche tormentes and paines as was almoste impossible for man to sustaine where at his wife moued with meruailous compassion as she that intierly and hartely loued hym seyng no hope of healthe or recouerie nor any where could finde any kinde of
letters of Moyses and that thei afterwarde imperted of their knowledge to the Phenicians whence after againe Cadmus past with them into Grece Artabanus noteth that this Mercurie whiche all agrée on to haue made the first profession of letters in Egipte was Moyses himself called of the Egiptians Mercurie Philon an Hebrue a man of greate aucthoritie saieth that the inuention of letters was yet againe more auncient who saieth that Adā was the first authour of theim in deede thei either were inuented by Adam or by his children or by them at the leaste of the first age before the generall fludde or inundation preserued by Noe and his successours euen vntill the tyme of Abraham and from hym againe vntil Moyses And thus is the iudgement or opinion of Sainct Augustine Whiche is verified by the aucthoritie of Iosephus saiyng that the nephewes of Adam sones of Seth aduaunced or erected two sumptuous pillers the one of stone the other of claie in whiche they wrote or ingraned all the sciences affirmyng that himselfe sawe one of theim in Syria We finde also that S. Iude the Appostle alleageth in a certaine Epistle of his the booke of Enoch whiche also liued before the fludde So that wee must not doubt but that Adam and his children whiche were so wise whiche also had experience of so many thinges were also they that firste founde out the vse of letters and that Noe which afterward was both lettered and learned carefully preserued theim in his Arke with hym howe be it after that in the confusion of tongues whiche happened at the erection of the Tower of Babilon it may be that the greatest parte of the worlde loste then and there the knowledge of the saied letters again which onely remained in the family of Heber of or from whom afterwarde descended the Hebrues who as wee fore saide neuer loste their firste and aunciente tongue Which as it is true so Sainct Augustine reporteth it in his booke aboue alleaged Eusebius also in his first booke of his preparation Euangelicall as also the greater part of the learned of our tyme Wherefore as well Philon as also these others whiche supposed Moyses to haue been the first father of letters were there in all to geather deceaued for that it is euident that these bookes and histories that were written by Moyses were not as they déeme the firste of all others ne yet before the auncient studie of Philosophie the sadde and sage saiynges also of the Grekes as proueth Sainct Augustine sufficiently in the same place Iosephus against the grammariā Apion Eusebius also and Iustinus martirs I conclude then that letters were first and before Moyses for that we finde it recorded that Moyses hymselfe learned the artes and sciences of the Egiptians which I well knowe not how he colde haue accomplished if they before had hadde no feelyng in letters although in déede it be manifest that they hadde certaine signes called literae hierogliphicae by meanes of whiche as is aboue saide euery of theym sufficientlye and well vnderstoode the other From Adam then drawe wee the originall of letters as also that Abraham was after skilled of theim in Siria whence it cometh that Plinie hath varied in his opinion whiche wée haue in fewe now to fore remembred It nedeth nothing in this place to searche the beginnyng or cause of the vsuall frame or proportion of our characters for that eche man maie facion theim as is to hym best seemyng as we daily see euery man alter at his pleasure adding signes some tymes in steede or place of letters as affirmeth S. Hierome in the prologue of his boke of lawes that when Esdras the greate scribe and doctour of the lawe newe wrote or drewe it out in to some better fourme hee founde there straunge and newe characters of letters whiche the Iewes after vsed euen in the tyme of sainct Hierome as they also doe euen at this presente daie whiche Hebrue letters haue a priuate proprietie incident to no other letters of any countrie or nation for the voice or name of euerie of theim geueth signification of some one thing or other The firste called Aleph signifieth discipline the seconde Beth signifieth a house Gymel an other letter fillyng vp or abundance Daleth tables or bookes the others also signifie and denote other thinges whiche all I leaue as also to be tedious Who so here in is curious and desireth to knowe more may reade Eusebius in his firste booke de preparatione Euangelica Where on our elders wrote before the inuention of Paper and with what kinde of instrument how Paper and Parchement were firste founde out Who first inuented the maner or skille of Printyng as also what inestimable profite thence riseth and in fine by what meane a blinde man maie write Chap. 2. SOme what haue we after a sorte spoken in the former chapiter of the inuention of letters it resteth nowe that we also searche on what matter our elders or first fathers wrote and although directly we shall not be able here of to discourse ne yet where on thei wrote before the general inundation in the first age for the matter is both doubtfull difficill to wéete whether thei had letters then in very déede ye or not though we haue past it as proued by the aucthoritie of Iosephus as also aided to that purpose with some other profe or reasons Notwithstanding according to the opinion of al men the first writers had no kinde or maner of Paper but wrote continually on the leaues of the Date tree whence came that worde of leaues of bookes vsed at this daie After this thei wrote againe on the rindes of trées but especially on those that most easely were drawen or taken from the trée as the Elme the Ashe the palme or Burche trée from which thei tooke the innermost rinde that I meane betwixte the cruste and the trée of whiche subtilly and finely polished thei framed and facioned all their bokes artificially conioigning and fastnyng theim together And for as muche as in that time these rindes were called by the latin men libri hence haue bokes held from the time to name this word libri though thei this day far differ in the matter as is euidēt Now after this againe an other waie was foūd to write in plates of leade very thinne and perfectly fined of whiche some curious and priuate persones made aswell pillers as also bookes in which thei regestred all publike and common actes Besides this they yet founde an other waie to write to wéete on Liuen cloth fined and polished with certaine coloures Here also is and in this place to bée noted that they then wrote not as wee nowe do with pennes but with Reades whiche in latine may bee called Calami which also some vse euen yet in this daie An other kind of Paper was yet founde againe whiche was made as it were of certaine little trées called as wee finde by the name of Papers which in
be in déede for causes iuste his inferiour little accoumptyng of the others were thei though in truthe greate Lordes and Rulers Againe we sometymes sée twoo men so straungely affectioned that the one voweth hym self to the will and aduice of the other whiche oftsones hath happened betwixte the seruaunte and maister so that by nature it séemeth the order of reason inuerted that the vassaule was the better no reason to bée giuen of so greate a disorder In case semblable suche subiection poudered sometymes with malicious enmitie bothe is and chaunceth emong birdes also as betwixte the Eagle and the Swanne the Crowe and the Kite whiche at times hardneth her self to take a preie from the Crowe euen out of her folded foote or pinchyng pawes sliyng Like enmitie is also betwixte the Chough and the Kite the Egle also and the Goose in suche sorte that if you laie but one feather of an Egle emong many or in a heape of these of a Goose that one wasteth and consumeth all the others to nothyng The Harte is mortall enemie vnto the Snake for with his vehemente respiration aboute her hole he draweth the Snake out by force of his breath onely and without more incontinently deuoureth hym for proofe whereof who so pleaseth to burne onely some small parte or portion of his horne shall finde that no Serpent will abide the smell thereof The Crowe the Asse and Bulle in like sorte disagrée whose iyes the Crowe still beaketh and laboureth to plucke out The birde called Flore skilfully counterfaiteth the braiyng of a Horse by meanes whereof he as commonly feareth the horse as the horse by the same meanes feareth also hym Greate enemies to the Woulfe is the Foxe the Asse and the Bulle betwixt the Vultur also and the Ele nature hath proclaimed continuall warre and hostilitie The mightie Lion dreadeth and feareth the Cocke he also flieth the sighte of fire and the noice of a carte the Panther in like sorte the presence of the Hinde the Scorpion pursueth with fatall enmitie the Tarentula whiche in Latin we maie call Falanga whose venime when he hath bitten any mā is no waie as some write cured but by pleasant harmonie and Musicke and the malice of these twoo beastes is suche and so impacable that who also is stonge or bitten of the Scorpion findeth presente remedie in that oile where the Tarentula or Falanga hath tofore béen drouned The monsterous and houge Elephante bothe feareth and flieth the simple Serpent he trembleth at the presence and sight of a shepe he by no meanes indureth the grunnyng of a Hogge The Horse Asse or Moile with greate paine abideth to sée the We sell the Snite or woode Cocke hardly dwelleth in the sight of the house Cocke There is a kinde of Faucons whiche Aristotle calleth Tico that liueth in continuall warre and enmitie with the Fox neuer missing to fight with him where he so at any tyme findeth hym Elian mindeth vs or incessante malice betwixte an other sorte of Faucons called Pelagra and the Crowe betwixte the Crowe againe also and the harmeles Turtle Betwixt the Oule and the Curlue in fine betwixt the partridge and the Tortuis The Pelican aboue all other birdes hateth the Quaile and the Horse without comparison with moste pain indureth the shamois Like enmitie is also naturallye emong fishes the Crabbe maie not abide in cōpanie with the Oister the Dolphin and the Whale slie eche the other the Cunger naturally hateth the Lampraie and Oister The Oister on the Ele hath suche a predomināt and malicious force and the Ele in suche sorte abhorreth and feareth hym that if by happe she ones sée hym she incontinently dieth thereof The Pike fatally prosecuteth the fishe of some called Mongilla or Mugra the Snake beholding a man appareiled wisheth him harme and hardeneth her self as she maie to bite and annoye hym but seyng the same naked feareth againe and flieth hym The Ratte or Mouse rather is to the Snake an auncient enemie as well when she is busied in couching her Egges as also in the Winter when she lieth deepe hidden in the intrailes of the yearth by meanes whereof the Snake to liue in more securitie heapeth togither in her hole good store of prouision meates fitte and wel pleasyng her aduersarie the Mouse to the intente that the Mouse beyng well fedde therewith she at that time might forget her farther rage and malice The Woulfes malice towardes the Shepe is suche and so naturall that if you make a drumme of the skinne of a Woulfe the Shepe with no lesse feare flieth the sounde thereof then if the Woulfe were liuyng and present then before hym Farther also some others affirme that if you make any stringes for the Viall or Lute of the guttes as well of the Shepe as of the Woulfe also you neuer shall accorde them or frame thence any harmonie If ye hange the skinne of a Woulfe either in your stable or Shepehouse or where your flocke is fodthered the sighte and feare thereof forceth theim to forget their feedyng The Mouse by a secret proprietie so muche enuieth the Scorpion that whom so euer he impoisoneth is by clappyng of a Mouse on the parte affected cured The Viper and Snake dread meruailously the Crabbe whiche naturally hath ouer these wormes suche assured maisterie that if a hogge by happe should be bitten of the Viper he immediately expelleth the poison hauyng eaten of the Crabbe Besides whiche moste straunge is as sone as the Sunne entreth into the signe of Cancer all Serpentes then languishe as sicke of some maladie The fishe called Scorpio and the Crocodile wage continuall battaile eche killyng still the other The Panther in suche sorte feareth the Ounce that as some write he suffereth hymself to be slaine of hym without any kinde of resistance and also if you hang the Panthers skinne in that place where you kéepe the Ounce the Panthers skinne will then pill waste and consume Suche is the enmitie also of the Chough and the Dawe that as Aristotle reporteth eche robbeth and destroieth the others Egges The Waspe liueth in continuall warre with the Spider as doeth the Ducke also with the Mouse or Ratte eche séekyng to deuoure and eate the others yonge ones The Kite continually malliceth and hateth the Foxe There is a small kinde of Haukes whiche Plinie calleth Esalon whiche with fatall enmitie pursueth still the Crowe he searcheth out her neste and destroieth her egges The hogge hardly indureth the presence of the wesell The Woulfe and Lion are enemies so contrary that the blood of the one will not bee mixte with the other The Mole or Wante so disliketh of the Ante that he abideth not in the place where the others bee The Spider wageth priuie warre against the Serpent and as Plinie reporteth doeth hym shamefully to dye Besides all these emong thynges also voide and lackyng life like repugnancie or contrarietie of nature is to be found for as wee firste saied oile is enemie to Pitche for
triall whereof who so putteth oile into a pitchie vessell shall sée that the Pitche will sone consume the Oile Oile againe disagréeth with water as dooeth also in like sorte Lime but Oile and Lime liue in perpetual league and amitie The Olife hath a secrete hidden force against the vnchast lecherer suche in déede and so straunge that as it is written if a woman lesse chaste attempt to plāt hym she shall languishe and die of it the trée also withereth The Colewort hardly groweth beyng sowen nigh to Maioram Salte water waxeth swéete mixte with Wheaton flower in suche sorte that within twoo howers afterward a man maie easily drinke thereof Wee might in this place loade the reader with infinite suche examples of fatall and mortall enmitie as well emōg thynges hauyng life as also others insensible whiche al to tarrie were long and tedious as on the other side also wee might speake of many thynges that secretly occord well by the priuie instincte of nature as of the Pecocke and the Pigion the Turtle and the Popingaie the Thrushe and the Crane Aristotle reporteth a straunge example of amitie betwixte a certaine kinde of Sparowes and the Crocodile he saieth that this houge beaste openeth his mouthe to th' intent this little birde should come in there at to beake trimme and make cleane his téethe to purge his gummes and ease him euery where and in fine addeth that this Sparrowe feedeth and pleaseth in that lothsome filthe he there gathereth It is also saied that the Fore loueth well the Crowe the Dawe also the Henne of India and in fine the Larke an other birde called the Ioncke The Foxe is neuer indomaged by any kinde of Snake the Pigion ioieth in the presence of the Turtle the Partridge also with her beloued the Wooddoue The fishe in Latine called Talpa marina is aboue all others fauoured and beloued of the Whale whiche as witnesseth Plinie rolleth carefully before her aduisyng her where to shoune the whirlyng gulfes and déepe holes Beholde now the meruailous woorkes and secrete force of nature through the prouidence of GOD moued by the influence of the Starres and Planettes whiche all wee finde sufficiently and well aucthorised by Plinie Aristoile Albertus Magnus Elian Marbodeus the Poete in his bookes of the nature and proprietie of stones with many others bothe auncient and late writers as well of the nature of beastes as of other thynges By what meanes both amitie and enmitie procede from the heauenly and celestiall influence and why a man hateth or loueth another Chap. 5. AS we haue aboue saied concerning the secrette and priuie force of nature so are there certaine Starres and Planettes whiche haue more perticuler dominion on some thinges then on some others forcyng by their priuate influence some assured proprieties whiche neither are caused bee of any elimentarie qualities how be it we neither yet may properly saie that there is any hostilitie or discorde betwixt the starres or fignes in heauen Notwithstandyng the auncient philosophers and Astrologians consideryng the sundrie and contrarie effectes of the influēces caused by the Starres and Planettes in these our yearthly corruptible and inferiour bodies by their onely motions and irradiations haue attributed vnto theim for iust cause diuers qualities as well of ametie as enmitie together whereof we finde most aperte and plaine demonstration as well in Guido Bonatus as Schonerus and infinite others Mars and Venus are enimies to Saturne Iupiter also and Mercurie malice eche th' other the Sūne and the Moone with all other Planettes liue in leage perpetuall and amitie with Iupiter Mars onely excepted generall ennimie to theim all Venus alone exemted Iupiter and Venus with like loue imbrace the Sunne whose cōtraries are Mars Mercurie and the Moone Venus fauoureth all th 'others and is sole ennimie to Sarurne So is there then betwixt these whiche to be shorte I passe ouer bothe amitie and enmitie as is aboue saied The case then thus standyng those thynges that are subiecte as gouerned by any one Planette muste by inclination naturall either lone or disdaine what so els is subiect to any other bée it either Planet signe or constellation accordyng to the conformitie or diuersitie of nature whiche shall bee betwixte these starres whiche rule and raigne ouer thē and then is this enmitie of greatest force and efficacie Whē that betwixt the natures qualities of these Planets vnto which thei bée in any respecte subiecte bée of moste repugnant and contrary nature as on th' other side that mutuall amitie shall so muche be the strōger as the conformitie of these celestiall bodies shall bée either nigher or greater And this supernall force or cōstellation no lesse extendeth it self to man then it also doeth to euery other creature How bée it man beyng of more frée and aduised determination although he of parte féele this repugnancie or inclination yet by grace is he able to withstande and resiste it where as other creatures voide of reason not vsyng this priuilege are ordered and carried euery where accordyng to their naturall inclination executyng to their vttereste what so séemeth to theim agreable thesame also is incident to hearbes and to plantes Concernyng the mutuall loue or affection betwixte men Astronomers affirme and emong thē their Prince Ptolomie that those that in their natiuitie shall haue one and the same signe for their ascendente shall like and loue very friendly togither as also semblably those that haue bothe the Sunne and the Moone in any one signe togither And againe thei adde that to thesaid purpose it sufficeth to haue one also and the same Planette dominatour in their birthe or natiuitie for it naturally prouoketh loue and conformitie of nature or if one Planet to bothe be not perhappes lorde it yet sufficeth that the two be frendes themselues togither or that the one beholde the other with good and fauourable asspecte whiche easily is séen the figures of bothe natiuities erected Greate helpe also groweth to this conformitie if their haue some parte of Fortune in the same signe or house togither and that the house or signe in which the Moone shall bée in the natiuitie of the one shall haue a fauourable asspecte in the birthe of the other for as thei more or lesse shall accord in these conditions so shall the affections of the parties increase or els diminish Whēce it is that twoo menne hauyng to doe one and the same thyng the third without his desertes or cause what soeuer is affectionate and leaueth as sworne friend to that one and on the other side wisheth harme and sinister Fortune to that other without any annoye or offence on that side committed whiche might happen to twoo suche whose ascendentes were of repugnante qualities and of a contrary triplicitie the lordes also of their natiuities of nature opposite and enemies as the Sunne and Moone in opposition in signes of diuers natures and that these Planettes in the birthe of the firste bee in vnfortunate asspectes
learned audience and that by the greate affection whiche I had to the consideration of my cause whiche in suche sorte altered me before all the senators that I lesse able was to ende my matter there beganne though before I had wel thought there on and well disposed it in order Now that the memorie maie bee aided and preserued by arte can of no man what soeuer for any cause bee doubted of whiche and whose remedie many a learned hande hath curiously written As Solinus and Quintilian bothe at large and in many Seneca also in the place aboue alleaged where he reporteth this arte memoratiue to be so facill and easie that in fewe daies all men maie bee well skilled therein It is also written that Cineas the ambassadour of the renoumed Pirrhus practised this arte to help and aide his memorie Plinie and Quintilian write that Simonides firste founde this meane to preserue the memorie although the saied Plinie affirme that Metrodorus reduced it afterwarde to perfection who also by that arte meruailously fortified and confirmed his owne memorie Cicero in his boke de oratore Quintilian also and Valerius in his miracles reporteth that Simonides on a tyme inuited with sundrie others to a greate bankette the house where thei feasted sodainly fel doune by meanes wherof no one escaped that death Simonides excepted who euen in that instante rose and went forthe called by some one he neuer yet knewe who by whiche happe at that tyme he there saued his life And the histories recorde that when the deade bodies were drawen out whiche were many all inuited geastes to that so infortunate a dinner Simonides declared where and in what order euery of theim were plaste and satte at the table euen then and in that instante when the house so fell on theim The examples that might bee alleaged in this place to this purpose are many but it sufficeth vs to arreste on that whiche is saied One other thyng also riseth here to be noted whiche is that the Philosophers and principally Aristotle finde a scruple or difference betwixte the memorie and recordation for that memorie saie thei maie be as well in beastes as in man although not in so perfecte and in so absolute a sorte and maner but recordation to man onely and to hym alone is proper whiche is to recorde with discourse studiyng on thinges as in cases of contemplation descendyng from the generall to the partes and perticulers not omittyng the circumstances bothe of tyme and persones and that all with due consideration and aduise for beastes voide of reason remember also the place where thei at any tyme haue hardly been intreated the Horse shunneth to dwell where he hath been harmed and in like sorte all others more or lesse in their degrées But as wee haue saied recordation then in man is muche more absolute and perfect assisted with sounde aduise and intelligence orderly passyng from matter to matter So that accordyng to the opinion of Aristotle that manne that hath a moste sharpe and fined witte is also of better recordatiō then an other though some other perhaps exceade hym in the perfection of memorie for that to recorde well is a certain maner of inuestigation whiche forceth the memorie as it were slepyng to awake to call to minde and to remember any thyng what soeuer wherefore the moste quicke and beste fined wittes soneste conceiue thynges and committe them to memorie and memorie by recordation maketh of them again at all times faithfull restitution The Grekes emong others many the vanities of their Goddes adored or reuerenced a Goddesse of memorie in suche sorte that this force or power of the minde hath euermore béen hadde in greate reuerence and estimation Wherefore to conclude man stādeth highly bounde vnto God for this so heauenly and excellent a benefite and ought studiously to indeuour to maintaine and preserue it Marcilius Ficinus in his boke de triplici vita giueth sundrie instructions and preceptes to this purpose In what honour and reputation Philosophers Poetes and all others in what arte or science soeuer they were learned liued with Emperours Kynges and Princes in tymes past Chap. 7. TRulie and for iuste cause maie we not complaine of the want of learned men in euerie arte and science but on th' other side I see good letters to mourne that they nowe bee not so well estimed and thought of ne yet so well recompensed of princes in this age as the well lettered in tymes paste were by Emproures Kinges and other noble personages in those daies And to speake the truth whither in déede thei haue so good reason to plaine them I will passe it nowe in fewe and in place of disputation wil only remīber here some fewe histories or examples of auncient princes and sundrie Monarkes which so fostored and fauoured the studious learned that entring into comparison of their vertuous demerites with these others that liue now in these our vnhappie daies it may be euidēt to all men what cause thei haue in truth to sorrowe and to complaine Firste to beginne with that most excellent and most victorious Pompe of whom we reade that when he subdued and vanquished Mithridates with others many victories and aduentures of armes beyng entered Athens with all his spoyles triumphantly the Ensignes and Standers of his ennimies borne before him as was thā the maner of the Consulles and Romaine Capitaines was aduertised that the Philosopher Possidonius laie presently then sicke and diseased in his bedde who desirous to visite hym woulde not onely honour hym with hys personall presence but approchyng nigh vnto his house commaunded that hys foresaide imperiall Ensignes should also be carried into the philosophers Chamber with him for that in his aduice all Kinges and Emperours ought true duetie and reuerence to learning and vertue This then and in this manner bowed he to this poore manne that woulde haue refused to haue stoopt to any Prince then liuynge Denis the tyrante Kyng of Siracusa hauyng wounde by intreatie the diuine Plato to come and visite hym and vnderstandyng that he was on the waie comyng issued in meruailous pompe of purpose to méete hym whom he receaued into his owne coache drawen with white horses with most greate and solemne triumphe that was to be deuised possible for the marueilous reputation in those daies due to the learned Alexander determinyng to sacke and destroie the toune of Thebes commaunded first that no man should touche in any wise the house of the Poete Pindarus In what honour Virgil liued and reputation with Octauian is euident to all men through out the whole worlde whom the people of Rome healde in suche admiration that as Plinie in his seuenth booke amplie recordeth when hee entered into the Theatre to pronoūce some his verses al the multitude roase to him doyng hym no lesse reuerence then they did to the Emperour and that which more is Silius Italicus a famous Poete a Spaniarde borne hadde his daie of natiuitie of
thei dedicated to him a Temple vnder the Capitoll in Rome where were celebrated these feastes which thei commonly called Dionisians or Bacchanalia verie lassiuious and full of impudicitie And that this inuention was truelie attributed to this Denis Virgil wel assureth it vs in his firste entree into his seconde boke of Georgikes although Marcianus Capellus affirme that he only skilled the Gréekes to make wine Others write that it was Icarus father of Erigonus whiche first found the meane to make wine in Athens where after warde beyng drounke â–ª was slaine of the people In Italie they saie that Saturne there first had wine whiche he brought from out the Isle of Candia Plutarche writeth that Arâ—us an Etruscian enrichte Fraunce with the firste Vine that euer was there But the trueth is that the first inuentor of wine was Noe as also the first that euer was droncke whiche witnes besides that whiche is redde in the ninth of Genesis Lactantius Firmianus and Iosephus whiche Noe immediatly after he issued out of the Arke planted the Vine with his owne proper handes and drinking after of the fructe therof was also first drunke in whiche that his disease sleapyng he so discouered hym self that that there betided hym which is writteÌ„ of him in Genesis After this men léeking of this kinde of licour drancke it at first pure and with out water for as recordeth Plinie one named Stasius was the first that did water into wine to qualifie it By meane whereof greate good hath followed with the preseruation of health through out the whole worlde for that wine so tempered hath his most excellent effectes Plato by Macrobius in his seconde booke recordeth that wine taken moderatly fortifieth the vnderstandyng it augmenteth the puissance force and strength it yeldeth the harte ioious it taketh from man all sorroufull and pensiue imaginations Plinie saieth that the honest and resonable vse of wine delaied increaseth the force bloâ—dde and couler in mans face the vaines saieth he are streÌ„ghtned by wine the sight sharpened the stomake comforted the appetite thence groweth Vrine also prouoked it hastneth sléepe and disturneth Vomites it purgeth melancolie and reioiseth the harte in fine profiteth in many other vses Asclepiades the Phisician hath written a whole booke of the only vertue of wine Sainct Paule writyng to Timothie counseleth hym to drinke a little wine the better to strengthen and comforte his stomake The Phisicions vse wine in many their medicines for that wine wil restoreth health increaseth bloodde it offendeth not anie melancoly humours it dissipateth and drieth â—eame it moisteneth and fitteth choller to be purged Plato introducing Socrates commendeth wine saiyng euen as rain moderate geueth increase of all hearbaege tempe steous inundations vtterly destroiyng it so wine with 〈…〉 ration reioiseth man and coumforteth his spirites but coutrariwise in abundaunce scorcheth and consumeth hym Among all other sweete and pleasing odours the smel also of wine is of the Philosophers commended for that it addeth force as is saide to the vitall spirites it is very subtill and soone penetrateth but what so euer is spoken or saide any where of wine that still is mente of wine moderatly taken and delaied The auncient Romaines forbad the vse of wine to women as well as also to children as hath Valerius writyng the customes lawes of the Romaines So that as Plime saieth that in those daies when Romulus raigned in Rome a certen Citisen slewe his wife for that she had dronke wine and although the murtherer were immediatly apprehended and taken yet the Prince with out sute would pardon that offence Thei estemed it a fault so greate and ignominious to sée a woman bouse or drinke wine that as Fabian reporteth a certaine maide hauyng stolen the kaies of a wine Seller preuely to haue dronke or tasted there of wine was by famine done to die euen by her owne parentes for that faulte For this cause men vsed to kisse women on the mouth to féele or perceiue if they had drinke of wine It is recorded that N. Domician beyng ordained some tymes a iudge in Rome depriued a woman there of her Dourie for that she hadde dronke more wine then was for her health either necessarie or conuenable Salomon in his Prouerbes prohibeteth wine to kinges as well as also to there counsell for that in dronkennesse saieth he nothyng is kepte socrette or concealed the pore mans cause also is then not considered of or harde iudgmente at the leaste proceadeth then against hym We reade not with standyng that it was permitted to the kynges of Egypte to drinke wine but that moderatly and by appointed measures Aâ—… Râ—mulus inuited to a feast would hardly see or taste anâ— wine for 〈…〉 eth he mustâ—… I determen of a greate and weightie matter Auicenna saieth that who so geueth wine to a child to drinke heapeth one flamyng fier on an other Aristotle inhibiteth wine to be geuen Infantes as also to all Nurses that geue sucke of their bodies Plato by his lawes in hys bokes de republica though he séeme in the firste to aucthorise the drinkyng of wine yet in the seconde saieth manne must drinke little wine wel drouned in water and that also in no wise before he bee eightine yeres olde in the presence continually of olde menne vntill he be fortie to the intente that if he exceede he receaue punishment for his excesse of theim But after that age he permitteth that the quantitie be of some parte augmented to mittigate or asswage the coldnes and melancoly of those yeres How be it his minde is that a certaine measure bee prescribed theim farther he excludeth all seruauntes of what age so euer iudges also and magistrates and such as haue offices or charge in the weale publike To studentes also he geueth in counsell that they sauer not of wine and as concernyng bondmen the same order was also obserued of theim in Rome Auicenna accoumpteth Plato his lawes as good rules in Phisicke with whom also accordeth Galene in this matter Alexander Aphrodiseus in his problemes affirmeth that those that neuer drincke other licour then water haue as wel their sight as all other their senses more sharpe and fine then thei that drinke continually wine But howe to water and ordre our wine there are sundry rules and opinions Hesiodus commaundeth that to one cuppe of wine ye adde thrée of water Atheneus saieth that the auncient Greekes did fiue partes of water to be mixt commonly with twoo of wine and some tymes whiche more was thrée partes of water with one of wine which accordeth with the rule of Hesiodus And this maie here be noted that the Grekes neuer did to be poured water into their wine but wine continually in small quantitie in to their water by meane where of Theophrastus assureth vs that these twoo licours are more perfectly medled And this did our elders not onely well droune and water their wine but dranke there of
also in very small quantitie Eubolus the Greke Poete bringeth in Bacchus speaking to the Elders or Sages of that age I will geue you to drinke of wine but thre times at your refection the first for health the seconde for the good smell there of the third to inforce sleape how oftē so euer you more drinke it al sauoureth of disorder and dronkennes Apuleus Paniasis the same that wrote of the diuersitie of meates is with the other of one and the same iudgement saiynge that ye may once drinke incontinently after grace the seconde cuppe moueth or quickeneth in vs Venus the thirde is cause of shame and dishonor Iulius Caesar verie sildome woulde taste or drincke of wine which thinge Suetonius reporteth by the testimony of Cato the same I meane that was ennimie vnto Caesar The excellente Demosthenes also or fewe times or neuer dranke of any wine Apollo Tianeus of whom so many thinges are so famously written as hee neuer did eate any kinde of fleashe so also did hee neuer drinke any droppe of wine And among all Christians in these daies temperancie in drinkyng is highly commended Saincte Iames the lesse neuer dranke in his life ether wine or Ale nether would he eate of any kinde of fleashe imitating there in Sainct Ihon the Baptiste The semblable finde we of Fulgentius the Bishoppe of Emerys also the soonne of Steuen kinge of Polonia Iosephus in his antiquities highly extolleth that vertuous modesty of the Esseiens whiche were one of the three sectes that were among the Iewes the Pharasies and Saduces the other two whiche as he saieth neuer dranke wine In a certen Epistle Saincte Hierome sharpely reproueth Preestes bousinge or pleasinge any thing at all in wine addyng that Sainct Paule aduiseth theim to the contrarie and farther saieth that in the old lawe these that had charge or office in the Churche neuer dranke either wine or other kinde of licour that coulde or might force theim any waie to lightnes Good potte men in these daies and gallant tasters approue their wines by these fower qualities he must be delectable in mouth to please the taste he must smell well and farre of to content their riche Noses he muste bee well coloured pure and neate to please the eye and in fine it must haue his commendation of the soile to wéete that it came from a hoate and high countrie and of this good wine they quickly can make vinegar but of the commodities or discōmodities herof I presently leaue to speake more in this place Of infinite discommodities whiche take their springe of wine immoderatly vsed as also what Phisicians they were that thought it good and medicinable some tymes to be dronke Chap. 11. THough Wine in some diseases bothe healpe and comforte nature yet thence rise so manie mischiues if it immoderatlie be taken that the discommodities thereof passe and surmoūt the commodeties in suche sort that it might séeme better wée neuer had séen or knowen it contentyng our selues with water whiche in the beginnyng was onely geuen vs of parte for that we can imagen nothing to be better of parte also that all other creatures content theim selues with the same Consider wee also that by wine sundrie haue loste the vse of their senses some their liues some also all hope of saluation and their soules And although men well knowe the greate inconueniences that betide theim by wine yet so farre of be they from any intention to eschwe it that they nothing so much séeke as continuall occasions to bouse and drinke incessantly in suche sorte that fewe houres in the daie may passe theim in whiche they kisse not the cuppe at least fiue or sixe tymes not slightly and for facions sake but with staryng eyes gladly and with right good deuotion Plinie writeth that where as many eftsones drinke nether for any néede or thirst thereto prouoking theim that wine amōg al other licours hath this nature or proprietie that with ease it will be dronke ye though you nothing nede it But afterward it handleth those accordyng to their demerites paiyng theim the paine of that sinne and excesse the vapours thereof mountyng alofte in to the braine depriuyng theim incontinentlie of the vse of eche their senses resemblyng for the tyme some dull and brutishe beaste and after thei at times by vse haue learned well to abuse theim selues this infirmitie then taketh holde and full possession of theim and ordereth theim as doeth the hungrie Catte the Mouse I meane it either killeth theim or at leaste it chargeth them with infinite discommodities and ineuitable infirmities tormentes muche worse then present death in déede as the Goute the Palsie both in handes and féete the dropsie the eies stand staring full of blooddy humors the Liuer inflamed the face full of fier and verie richely coulered the Nose ful of rubies with many other honest and pretie commodities of very good grace and much to be desired Cato saied that dronkennes was a voluntary folly Plinie saieth that it dulleth and weakeneth the memory prouoking dreames very terrible and fearful Seneca writyng to Lucullus affirmeth that it meameth and féebleth both the armes and legges prouokyng men to lasciuious thoughtes and venerie Deonisins Areopagita alleageth out of Plato drounkennes to resemble some lustie yong daunser whose thighes in the beginnyng are sore hardly able to beare hym néedyng some staffe or croache to rest or staie on she also is well skilled to alure and drawe vnto her with frēdly face reioysing her dronken Souldiars daily Sainct Paule writing to the Ephesians aduertiseth theim to flie and to forsake wine the spring and beginnyng of all vnchaste liuynge Salomon also who so drinketh wine in abundance and excesse neuer keepeth counsell or secrette what so euer Whence grewe for iuste cause this olde and auncient Prouerbe wine runneth without showes to wéete secretly priuely pleasantly hardly séen or perceiued shamefully discoueryng mans foule and vitious apetites To this purpose the Poete Eschilus also saide that as in a glasse is sien the true fewture of the body so also is sien in wine the affections of the minde Plato saieth that wine maketh plaine and euidente demonstration of the manners and conditions of all menne Hence haue wee good exāples in Noe both and in Loth for the one beyng dronke discouered his secrete partes whence he became infamous to al men and Sodome against Loth had at all no powre whom wine notwithstandyng not hardly after conquired blindyng hym to abuse his owne naturall doughter Beholde here the fructes then and forces of wine Among the lawes of Solon one of the seuen wise men or sages of Grece it was ordained that what prince so euer was founde or knowen dronke should therefore immediatly be executed to death Pitacus also decréed an other of the saied sages that who so beyng dronke committed any offence shoulde assuredly receiue double punishement there fore once for the trespas and fault by hym committed and the seconde tyme for his
scatteryngly a loofe and farre of followed hym Whiche thyng Elanicus perceiuyng and thinkyng that occasion was then well offered not giuyng the signe betwixt them appoincted lifted vp his handes to the heauēs and with a loude voice said what longer abide you ye valiaunte and couragious Why shewe you not your prowes in the middle here of your Citée Then Cilon immediately draweth out his sworde and slue one of theim that in haste was come to waite on the tyranne out of the palace And on the other side Aristotimes seyng bothe Trasibolus and Lampidus assailyng hym and supposyng to escape theim fled to the Temple of Iupiter where he was slaine by the multitude pursuyug hym and his bodie drawen out thence in the sight of all men libertie beyng proclaimed throughout the whole Citee The multitude in heapes incontinently then assēbled but fewe yet came to see or behold that lothsome carrion before these women were deliuered whiche hastenyng to that place ioiously honoured them that by the death of the tyrāne had deliuered their countrie In the meane tyme the people running in hast to the palace where the Queene aduertised of the death of her housebande dreadyng muche that whiche in déede insued lockte her self vp in her closet secretly where she strangeled herself without the helpyng hande of any Now had this tyranne twoo very faire doughters bothe of ripe yeres and readie to bee married whiche vnderstādyng of the faule of their father withdrewe theimselues in all haste aparte into their cabinette whence thei incontinentely were drawen out by force of the people and diuers readie violently and without more to haue slaine theim Megestena with the reste of the imprisoned women skilfully appeased that their ragyng furie hesechyng theim to abstaine from the yonge gentle women consideryng the tyranne though other wise fell and cruell had neuer yet thei all beyng his prisoners imbrued hymself in the bloud of any one of thē At the request thē of these dames eche weight was sone appeased whiche after cōsultation resolued on this poinct that with their owne handes thei should doe themselues to dye chusyng what death so euer was to theim beste likyng Then were thei bothe shutte into a chamber togither the elder neither in gesture nor in woorde shewyng any kinde of sorrowe tooke from her waste her girdle fastenyng it to a poaste and beyng readie therein to dye exhorted her sister with manly courage to doe also the semblable but the yongest then taking her sister by the hande besought her moste humblie that she might dye first to whom the other aunswered euen as since our cradles hauyng still liued and continued togither I neuer yet denied you any your demaunde so am I contented to accorde you againe this your laste and fatall sute whiche is that I liue vntill you bee dedde although of all others this assuredly will goe nighest me to see thee myne owne sister to bee strangled here before me Now tooke then the youngest in hande her girdle whiche with trēblyng fingers moste pitifully she knotted the other aduisyng her well to fasten it aboute her necke that she more quickly and more easily might paie the tribute due vnto nature ▪ which she sone after her fare well giuen to her sister dolefullie accomplished When she now was this paste and gone the other stretched foorthe her bodie in moste reuerent maner possible semblablie coueryng it as appertaineth to the dedde After which she tourneth about to Megestena moste humblie intreatyng her that after her death she would not permitte her bodie to lie naked on the yearth whiche her requeste being easily graunted she tourning strangleth herself in the same girdle of her sister ¶ Why and for what causes men rarely aspire to the assured perfection of thynges in this life Chapt. 9. FIue principall thynges are there that distourne manne from the ripe and mature cognition of thynges in this life whiche if he well knewe he then might repute himself for perfecte and wise The firste is the ignorauncie or not knowyng of his ende to wette his not knowyng to what ende he is borne For assuredly if he well knewe it he would no thyng lesse pain hym self to attaine there vnto then he presently doeth to aspire to pompe and honour in whiche appetite rulyng hym his onely felicitie semeth to consiste But in this case I maie compare manne to a kynges soonne in his infancie of whom if you will aske whiche he loueth better the succession of a kyngdome or els an aple or a cherie whiche presently you shall offer hym it maie not bee doubted but he will refuse to bee kyng to plaie with or tast of the aple or cherie and that for that tofore he percase thereof hath tasted So fareth it with manne who if he be demaunded whiche he moste affecteth or riches or learnyng he at firste will desire to be maister of money ignoraunt and lesse wetyng that the learned onely and he alone is riche and father that it also is necessarie that the sage still order and gouerne his countrie and that also without knowledge honour is not honoured but rather becometh a note of ignominie and slaūder and that greate wealthe also without good letters is the true pathe to senslis brutalitie the roote of presumption and accomplishemente of rusticitie but the wise sufficeth to directe hymself and others posseste of these threasures that neuer maie faile hym But this all happeneth vnto manne for not knowyng to what ende he is borne The second is the immoderate vse of pleasures of the minde as well as also of the bodie whiche bothe annoye and droune no lesse the exteriour motions to vertue then the interiour also and these of the spirite So that manne so folded in the filthe of this worlde maie well bee resembled to the doughter of a Prince faire and beautifull to whom also appertained after her father the kyngdome but for hauyng committed fornication with a bond man deformed and odious is depriued thereof to her eternall infamie The thirde issueth of the euill disposition in mānes bodie whence manne of learnyng and good letters for the moste parte is incapable and this some tymes is caused by the place of his birthe whence he taketh to be of an imperfecte and impure complexion as in certaine countries in the East where as in partes of Africa men are borne so senslis and bestiall by meane of the extremitie of heate in these soiles that thei liue as brute beastes incapable of reason and on the other side in the coūtries Septentrionall or Northe in other some places by extreame coldnes are menne borne so wilde and sauage that some of them refuse not to feede on mannes fleshe suche are the Gothes and Ostrogothes with others And these people maie be compared to an Egle in whose foote there is fastened a stone of some waight whiche letteth her there to flie where by nature she desireth to wete aboue the cloudes in the supreme and higheste region of the aire
The fowerth is the difficultie and hardnes of the sciences for though man see that in harte and minde he desire to searche the truthe and causes of haute and profounde matters yet findyng theim so labourous and harde to vnderstande he vtterly giueth ouer his firste attempte and enterprise and becometh like vnto an iye whiche to looke on the Sunne fasteneth it self closely whence issueth suche a pearsyng and extreame brightenes that it so eclipseth and troubleth the sight that it in no wise is able to looke thereon or abide it The laste and worste of all the others is a certaine affectiō whiche manne hath conceiued in his youthe especially in these thynges in whiche he hath been fostered and bredde vp with long continuaunce afterwarde in thesame for custome easily conuerteth it self into Nature by occasion whereof there groweth in manne a moste assured desire and singuler loue in these thynges where vnto he hath been vsually accustomed hatyng and disdainyng continually the contrary and in this errour the whole worlde is this daie almoste drouned For see we not the same in the yong children of the Turkes which before thei come to be of iudgemente or reason abhorre and deteste all christianitie as doeth also the iewe Againe we see that the peasaunte or countrie manne for hauyng been nourished and accustomed to the countrie dieted and appareiled grossely as is their maner flieth and refuseth the acquaintance or companie of the courtier as also of these others that liue in well ordered and ciuill citees whēce riseth this prouerbe vnhappie is that birde that was bredde in an euill vale for hauyng been fostered and still kepte in thesame she can not at any tyme depart thence and leaue it though assured to bee els where better and at more ease Neither in this case onely haue we experience here of but farther our selues hate straungers and these of an other countrie yea though we neuer liued in their companie or sawe them onely perchaunce for that we haue heard euill of theim In women also is this errour notorious to whom so muche please these thynges that thei haue accustomed which though thei be in déede lesse profitable or honest yet maie thei in no wise learne or receiue the contrary Finally this loue of vse or custome with the dislikyng of that wee knowe not is almoste generally seen in all thynges of election Wherefore we muste banishe from vs euery these impedimentes to the ende we maie knowe if it bée possible perfectly to iudge in cases of difference for in these thynges cōsisteth the absolute perfection in this worlde the pathe also is it to felicitie in the other followyng the good husbande manne that well laboureth his soile takyng from it first all thistles and euill weedes and after bestoweth in it as order asketh good seede So also the Phisition that would restore to healthe his sicke and weake patiente pourgeth hym firste of all his corrupte and superfluous humours for that in a matter euill and ill disposed a newe forme easily and at the firste is not induced We then muste indeuour by all meanes possible for mā that is reasonable and yeldeth not vnto reason but dwelleth still as wedded to his owne fonde apetite is as he that would saile on the toppe of high mountaines or builde hym houses on the restles and surgyng waues of the sea whiche bothe are lesse aduised and fruitlesse immaginations How vnlawfull a thing the cumbate is and that princes ought not in any wise to permitte it Chapt. 10. AS by the colde charetie and malice of men abuse is creapte into all thinges in the worlde so falleth it out in the cumbate or fight of twoo whiche in the beginnyng in ceirteine cases and doubtes of greate controuersie whiche otherwise could not bee determined or decided was then by greate princes when hostilitie and war first beganne to growe vpon iust consideration honorably receaued But in this our age it now is so common and so abused that euery priuate and meane Souldiour for little cause or small matter is redie to attempte the cumbate against his aduersarie And that whiche geueth me greatest cause of meruaile is to sée that Christian princes and none others admitte it to whom aboue all others it expresly is prohibited and denied and yet groweth it still to be suche and so common that if God for his greate mearcies sake extinguishe not the memorie thereof I feare me that prelates and churche men will not shame at the laste as valiaunt champions to enter the listes among others This kinde of fight is denied man firste and especially by gods worde it also is denied hym by the Ciuile and Canon lawe it is denied I saie to the partie that demaundeth it also to hym that permitteth or aucthoriseth it and in fine to all suche as would looke on or beholde it By Gods worde we proue it in this sorte to be denied Euery acte by whiche GOD may bee tempted is to a Christian expresly prohibited for it is writen thou shalte not tempte thy Lorde thy god That God is tempted by this meanes this make I it euident To make proofe of these thinges whiche by none other meanes might be brought to good ende but by the onely prouidence and iustice of God is no thinge els but to proue and tempte God as is sinne in cases of purgation wherit euermore is most plain and euident that accordyng vnto the order of nature the strongest and most valiant ouertroweth the weaker but the contrarie whiche is that the lesse able shoulde conquire the other neuer chaunseth but by miracle onely To suche then in force and courage so different enteryng the listes to fight the cumbate the victory is lookte for at hys handes that maintaineth the iuste quarell to the intent the truthe might bee thence aperte and manifest this tempte we then God willyng that he worke herein miraculously that whiche in dede he should doe if the more valiaunt were subdued by the timorus and impotente whiche were cleane contrarie to the order and lawe of nature Againe we maie in like sorte proue it by this argument when the lawe inhibiteth any thing it also inhiteth in any wise to doe that by meanes of whiche a māmaie committe the thinge inhibited sith then to vs by God him selselfe murther is nenied the cumbate is also by the same reason denied for that therby is committed homicide Or other wise againe it might bee saide in this sorte in holy wrete is forbidden euerie acte that accordeth not with charitie whiche is the sole grounde and foundation of vertue but the cumbate is an acte that accordeth not with charitie charitie beyng none other but the loue of God and our neighbour therfore the cumbate in holy write is forbidden for who so entereth the listes thirsteth as is euident the bloodde of his neighbour traiterously rebellyng and disobaiyng the diuine maiestie Finally it also is forbiden by the Canon lawe for that it followeth the rule of
Aegyptians they entered the fielde onely with Pikes and Iauelins and after that by litle and litle it came within fewe dayes to sutche passe and ende that menne were prouided of sutche straunge kindes of Armes and Armoures that it was rare to beholde the one still to kill and murther the other Of the inuentours of these thinges wée finde diuerse opinions The Poetes in their Fables attribute the inuention of these Weapons vnto Mars Pline reporteth that the Etoliens were the first that euer bare Launce in fielde and addeth also that the Lacedemonians firste founde the Pertisan the Sworde for defence also the Headpéece But Herodotus saith that the Aegyptians firste framed the Tergotte and Sallette As also Midas of Misena the Coate of Maale and the Breaste plate and finally one of Etolia the firste Darte that was vsed It is saide that Pantasilia Quéene of the Ammasones firste fought in fielde with Gleaue or Halbarte And Scythus Sonne of Iupiter firste founde how to vse the Darte or Arrowe but others somme thinke the contrarie attributinge it to Persea And Diodorus not alone asscribeth it to Apollo The inhabitantes of the Iles Baleares called nowe in our time Maiorque and Minorque as hath Vigetius in his Booke of the Arte of Warre were they that firste founde to caste Stoanes with the Slinge So that men accordinge to the time their affayres and varietie of inuention haue searchte and founde out sundrie sortes of Weapons And this hath it chaunced in my phantasie eftsoones that in one and the same time in places farre distant the same kinde of weapons haue benne framed by diuerse not one at all wetinge of others deuise or practise Wherefore the lesse to annoye the Reader I leaue to geather more variable opinions whiche well might serue here not impertinent to our pourpose as to recoumpte in like sorte who were the inuentours of so many straunge instrumentes and deuises of Warre to shake and ouerthrowe greate Walles and Fortresses Eusebius affirmeth that Moyses was inuentour of these huge and straunge Engins Plutarche addeth that Archilas Tarentinus and Eudoxus were the firste that reduced this Arte to a perfection and that thei deuised sundrie instrumentes to weaken walles and great houses The Beliers as hathe also Pline founde the vse of the Swoorde at the siege of Troye but as Vitruuius reporteth it rather was at the siege of Athens The Scorpion wherewith they vsed to throwe huge and greate Stoanes as againe hath Pline was firste deuised by the inhabitantes of Crete and Syria The Phoenicians firste aduantaged them selues with the sharpe and pearsinge Rebute but these al were trifles of little weight and importaunce farre surpassed in crueltie by the inuention of Shotte in diuerse sortes and Artillerie The first inuention of whiche somme attribute vnto an Almayne whose name wée finde nowhere as vnwoorthy of memorye As reporte Blondus and R. Volateranus the first that vsed shotte to theire behoofe and profite were the Venetians againste the Inhabitantes of Genua in the yéere of our Lorde a thousande thrée hundred and foure scoare Howbeit in my iudgement this inuention was yet more Auncient for that wée Reade in the Cronicle of Alphonsus the eleuenth Kinge by iuste accompte of Castille who at the Conqueste of the Citie Algazare found while he besieged the Towne in the yéere of our redemption a thousand thrée hundred fortie and thrée that the Moores from within threw out among the enimies certaine thunders through longe Morters or Troughes of yron and this was almost fortie yéeres before that that Blondus recordeth Againe before that it is reported by the saide Alphonsus whiche semblably conquered Toletum in Spayne that one Petrus Bishop of Logio writeth that in a certaine Battayle donne on the Sea betwixt the Kinge of Tunnye and Morus Kinge of Sibilia whose faction Alphonsus fauoured that the Tunnigeniens threwe on their enemies certaine Bōbardes or Tunnes of fire whiche by all likelihoode might be déemed Artillerie although it were not in sutche perfection as now and that was foure hundred yéeres before and more ¶ For what cause Man goeth vpright as also why fastinge then when he hath Eaten he euermore is founde more weighty and poysant and why in conclusion he poyseth more dead then liuinge with others sutche not impleasant Accidents Chap. 7. OF the Composition of man sundry are the considerations of whiche Lactantius Firmianus a parte as also somme others haue written large wery volumes in whiche one thinge amonge others many requireth somme exact particuler examination Which is that it hath pleased God to frame al Creatures Man onely excepted with the heade hanginge and stoupinge forewarde their eies still fixte or for the moste parte on the Earthe and not only brute Beastes but al Plantes and Bodyes vegetable As is séene in trées whiche haue their heades or rootes faste lockte or hidde in the earthe the bowes or braunches mounting into the ayre on highe But Man he hathe created with eies bente towardes Heauen his body straighte and righte his face aduaunst on highe Goddes woorkes still to contēplate consider And althoughe for this matter it mighte suffice to alleage the onely prouidence of God yet séemeth it to sauour of somme Mysterie or Secrete and therefore woorthy of somme further consideration Our Disposition then moste assuredly learneth vs yea by moste plaine and euidente signe that wée are not created and framed for the Earthe to haue in admyration thinges base and transitorie but to be busied in things on highe heauenly Of whiche with Man no other Creature maye communicate vnwoorthy and incapable of sutche and so great benefites Man only for them euen from the firste ordeined God hathe created all creatures with heade hanginge and bente still to the grounde to shewe that he to Man hathe geuen ouer them all kinde of Rule and Authoritie to order them Whiche thinge is well noted of Lactantius Firmianus who saithe That God hauinge determined to create Man for Heauen al other Creatures vnreasonable onely for the Earthe he made Man a creature capable of aduice righte and straighte naturally ordeined and instituted to Celestial Contemplation to the intente he onely mighte reuerence him that he mighte honour the place of his firste springe and beginninge that he mighte acknowledge the Countrie that he is borne to shapinge other Creatures bowinge and stoopinge as hauinge no parte or participation of Heauen Aristotle who had of the true faithe no féelinge saithe That onely Man emonge other Creatures marcheth vprighte for that him selfe and his Countrye are not Terreane but Celestiall And further That the office of Diuine mindes is to vnderstande and perceiue in which function neither shoulde Man haue knowen how skilfully to haue ordered him selfe had he bene of a lumpishe heauye or vnfittinge shape for that the weightie masse and huge lumpe of the bodye yéeldeth the memorie and recordation with other partes of the Soule insensible S. Thomas who leafte no matter vntouched or