proposed in the same and by the same meanes to establish the truth oâ— the cause Q. From whence comes it that throwing in a perpendicular line a chippe or other piece of wood equally bigge within the water the upper end which first entereth within the water shall bee â—ooner remounted upon the water then that above shall sinke to the bottome A. It is certaine that wood being a thinne body containes very much ayre the naturall place whereof is above the water by reason whereof being thrust by violence under the water he riseth above by his owne nature in lesse time then the violence which thrusts him downe because it was but accidentary Q. Wherefore is it that a ball blowne full of winde being thrust downe by force under water sudâ—ainly mounts up againe upon the top of it A. Because that the Ayre or winde wherewith it is full comes to his naturall place which is above the water Q. Wherefore is it that a piece of wood being cast from high to low within the water with a piece of lead stone or any other hard or solid body of the same weight they shall both descend and fall in the same time upon the water yet neverthelesse the lead or stone shal sinke into the water and the wood shall swimme upon the top of the water A. The wood sinks not within the water because it is ayerie and the place of the Ayre is above the water the other sinks because they are earthly watery but in the ayre the wood descends as swiftly as the terrestriall and watery bodies because that the ayre as all other Elements excepting the fire weighs in his naturall place Finger Q. FRom whence comes it that the fourth finger of the left hand next to the little finger hath beene so esteemed amongst the Egyptians Greeks and Romans that they have onely adorned it with a gold Ring A. Because in making Anatomies dissections of the body they have found that there is a little nerve in the same which stretcheth and reacheth even to the heart and for the conjunction and ligature it hath with that noble part they more honoured it then the others and more they call it the medicinable finger Sleepe Q. WHerfore is it that Physitians forbid us to lie in our beds upon our backes and our bellies aloft A. The cause is that lying in that sort the Reines heate and the Phlegme which is there hardeneth whereby is ingendred the stone in the reines it chafes also the blood that is in the veine called Cave and the spirits that are within the great Artery and it likewise shuts and stops the conduits of the excrements whereof ensueth and proceedeth as saith Avicen Apoplexies Phrensies and Incubus Q. Wherefore is it that the morning sleepe is more pleasant then that of the night A. Because that the Sunne remounting in our Hemispheare and comming neare us mooveth sweetly in our bodies such vapours as provoke us to sleep Q. But wherefore is it that sleep after dinner is hurtfull A. If one have watched the night before I doe not condemne him to sleep in the day but having sufficiently rested the night and to take a nappe betwixt the two meales it corrupts the digestion looseth and slakes the members too much dulleth and makes the head heavy and brings one to be carelesse and unprofitable I will say neuerthelesse that although the Physitians permit old folkes to sleepe sometimes in the day because they cannot well rest in the night therefore they may take a nap when they desire it but it is not good to use it too soone after meat or if then but a short one with the Proverb Somnum Meridianum aut brevis aut Nihil Q. Wherefore is it that little children are very sleepy and old folkes on the contrary very watchfull A. Because that little children are very moist and neverthelesse abounding in naturall heat the which evaporates great quantitity of the humidity sendeth it to the brain so as the conduits by which the animal spirits flow from the brain to the other parts of the body being stoppen they sleepe easily Old folkes on the contrary are dry have besides litle natural heat in them is the cause that the matter efficient cause of sleep fails in them that they cannot long sleep whereas I say that aged folkes are dry I mean they have little of radicall moisture although they abound in ill humours the which neverthelesse are not the cause and matter of sleep Q. Wherfore is it that those which have their veines very small are more sleepy then those which have them great A. Because as Aristotle saith very well that the fumes and vapours which have their mouÌ„ture to the brain have their stopping by the conduits of the sence cannot easily flow nor be dissipated by the natural heat so easily as if the wayes were large and ample so then it is requisit they have more time to take away the cause of sleepe as also the effect lasteth n t long Q. From whence comes it that Harmony and a sweet consort of a well agreeing musick be it of voice or of instruments yea a sweet murmur of waters and Rivers the chirping of birds the humming of flyes and other such obiects of the hearing provoke sleep A. The same procedeth from that as the soule is greatly affected as it were seized charmed by the hearing gathereth all his forces for to send up great quaÌ„tity of spirits so as the other sences being altogether deprived remain as filled the Agitation of the same spirits mooving the vapours fumes to the Organes and conduits of the hearing provoke a sweet and pleasant sleep Q. How can it bee that sorrow breakes the sleepe and yet neverthelesse sleepe allaies sorrow anâ— griefe A. It is that sorrow and griefe troubles and hinders so much the concoction that imagination it selfe breaks the sleepe and neverthelesse rest increaseth the motion of the troubled spirits and releaseth the anguish and sorrow Q. How can it be that labour provoketh sleepe seeing it expandeth and throweth abroad naturall heate through all the body and neverthelesse naturall heate amasseth from the interiour is the efficient cause of sleepe making to vapour the fumes from the stomacke to the braine the which turning them into water stoppeth the conduits of the sense which remaines by this meanes filled and bound A. Sleepe comes not from the labour but by accident and mediately not as the nearest cause because labour ingenders wearinesse and wearinesse constraines us to rest so that during the rest naturall heate retires within and worketh so with that shee findes within the stomacke and inwards that it exhales the fumes and vapours to the braine the which provokes sleepe and stops the conduits of the Senses Q. Wherefore is it that the first sleepe is more strong more profound and holds the sense more bound and more drown'd in sleepe A. Because that then it sends
are so short breathed A. It proceeds of some rhume that it dischargeth it selfe upon the Lungs or it is some other indisposition of the Lunges of which wee can make but judgement according to the effects Q. From whence comes it that â—ommonly being fasting our breath â—s sharp and strong A. It is because that from the stomack issue and evapourate fumes of an evill savour if they are not tempered with fresh victuals this comes priâ—cipally to much sitting persons to the sick and those which have eaten too much because both the one and the other have crudities in their stomacks or that they cannot wel and intirely decoct and â—igest their victuals although this also may proceed from too great heat and adustion for things over cuted and adust have an unpleasing smell violent sharp or stinking or else according to Aristotle it is because that the aire which is within the body voideth doth not moove after the digestion being that heat corrupts the Phlegmy excrements by his immobility or it appeares that it is overmuch heat for it ordinarily ingenders thirstinesse Q. From whence comes it that in winter we see the breath of men and other animals as it comes fuming out of their mouthes and nostrils and as they respire it and in Summer wee cannot see or discerne it A. It is because that in Summer the exteriour ayre being more subtill and more hot then in another season the breath which issueth from the interiour parts of the body is so heated that it spreads suddenly through the ayre affecting the same quality spreads I say with so much attenuation that it cannot bee perceived and contrarily in the winter finding the ayre more thicke grosse and very cold it eepes it selfe unite and close in â—suing to resist the coldnesse in â—e ayre which is its contrary The hic-up Q. WHerefore is it that the hic-up especially if it â—e not very violent ceaseth in holling the breath or else if we are â—uddenly frighted or afflicted with â—ome opinionate unhappinesse A. Because that the hic-up proceedeth of a sudden difficulty in breathing and that in holding our breath it must bee of necessity that we shall a little after respire by course likewise we being made attentive to that which feared us banded us against that which frighted us of some unhappines makes us hold our breath and sometimes with a profound sigh fetcht from the stomacke it hinders the cause of of the hic up so reasoneth Alex. Aphrod but Aristotle yeeldeth another reason not much different from this it is saith he that the hic up proceedeth from a chilly cold and the retention or holding of the breath heating the inward part the hic up ceaseth from his cause by means of a contrary cause Q. Wherefore is it that Vinegar also stayeth the hic up A. Because that Vinegar heateth the stomack and the hic up proceedeth from a certaine cold humour which stayes the ayre and the breath this humour being so heated and thinned exhaleth and by the same meanes giveth free way to the respiration Man Q. WHerefore is it that Man amongst all other Animals is borne naked A. To the end that he should acknowledge his frailty and misery and otherwise that hee should praise God that although he hath made him to bee borne naked yet neverthelesse he hath created all things for him and therefore if hee should be afterwards covered that he may cover and cloath himselfe as it seemes good to him bee it modestly or proudly lightly or heavily according to the temperature of the place of his habitation and the divers seasons of the yeare Q. Wherefore is it that men resemble not their fathers and mothers as doe the beasts A. In as much as men in the venerian act use it in all times as also because of the vivacity of their spirits which is divine have some divertisment and thought of divers things whereas the beasts are wholly attentive to their couplement and also that men often mingle indiscreetly with women and with much heating themselves in the businesse which the beasts doe not Q. Wherefore is it that men twinkle their eyes more often and more quicke then any other animal A. Because that as noteth the Philosopher some Animals have no eye-lids as the Fishes and others have none but underneath as the birds and foure-footed beasts which engender Egges not a living animall and those which have both above and below as well as men have their skinnes more hard which is the cause that they have them not so moveable and flexible Q. Wherefore is it that commonly little men are more prompt more subtill and cholericke then â—he great A. It is because that the vertue and naturall vigour together with the forces of the spirit being more united in a little body then in a great and not having to sustaine so great and heavy a masse have also their motions more prompt and more subtill and for this same cause the Physitians hold that men which are great and fat are not so healthfull as those which are of little or middle stature Shame Q. WHerefore is it that shame makes us to blush red A. Because there is a respect and reverence of those of which we have that shame retaining oâ— our actions as in suspence the blood hath leasure to spread and run more easily by all the body and especially to the exteriouâ— parts the rednesse whereof wee suddenly marke because it is not ordinary or else it is that nature as to cover us sends the blood to the exteriour parts of the body and being it cannot sufficiently cover teacheth us in the same case to put our hands before the face as the little children doe for nature will doe it although they were never shewed it Q. Wherefore is it that shame being a kinde of feare we should not rather grow pale then red A. Shame is not an absolute feare not feare of receiving any hurt in our bodies or in our health but onely a feare to be mock't misprized or blamed by reason whereof nature makes the blood to mount up and cover the face and teacheth us to carry the hand before the visage and to bow downe the head something to hide us when we are ashamed but when wee feare to receive some hurt in our bodies or to lose our lives nature sends the blood to the heart which is the principle of life to fortifie it and the other parts during that time disprovided remaine pale and wan Q. Wherefore is it that they esteeme young men to bee of a good nature when they have failed in any thing which dâ—e blush for the same A. Because that they acknowledge their fault and that they acknowledging it have shame which is a true signe and testimony that they are sorry which gives a hope of amendment Oyle Q. WHerefore is it that that part of the oyle which is most high within the vessell that of the wine which is in the
Imprimatur THO. WEEKES R. P. Episcope Londinens Cap domest Octavo die Maij. Astro logus THE RESOLUER OR Curiosities of NATURE Written in French by Scipio Du Plesis Counseller and Historiographer to the French King Vsefull pleasant for all GOD and Nature hath done nothing in Vaine Arist lib 5. Cap 8. Plato Aristotle Iason W. Marshall London Printed by N. I. Okes. Anno Domini MDC XXXV Alâ—humil Sculpsiâ— THE PREFACE OF the Authour upon his naturall Curiosity super-tituled THE RESOLVER ARistippus being asked wherefore he instructed his Son in good Disciplines with so great care made this crude or raw Answer to the end said he That one stone should not bee set in the Theater upon another stone It seemes by this answer hee esteemed ignorant men below beasts and things though animated he esteemed rather a stone above them which hath neither sence nor life Neverthelesse I would not so viliâ—te the dignity of Man although he were ignorant because of the divine Character of the Soule but I dare hold and maintaine that of base things he is of worse condition then the beasts although that they for the conservation of their kinds have beene indowed with many rich naturall faculties the effects of which seeme to approach even to reason But man having no neede of such faculties being he hath beene created of Reason it selfe if he would vouchsafe to use it by the meanes of which hee may bee a neighbour even to Divinity which is farre from brutality Now the use of Reason appeares principally in the search and knowledge of causes the which makes us to equally distinguish of those which are ignorant and of the beasts together For the ignorant and the beasts know well the being of things but not the causes of them they see well that it is Day that it is Night they heare well enough the murmure and grumbling of the Thunder they marke the progresse the perfection the decline and the alteration of things which are in Nature but the causes of all these things are onely in the learned which know and that with singular contentment of spirit the causes Neverthelesse as those which are shut up within a darke dull prison cannot extend their aspects upon all sides but onely a traverse by the grates and little openings of the same so our Soule a prisoner within the grosse carkasse of this materiall body having no other way of knowledge for the most part of those things then by the meanes of the Sences which are as the windows of his prison cannot commodiously speculate and consider nor by consequent know but as the Hydropickes augment their thirst in drinking so the desire that they have to learne increaseth in them even in their learning And yet further in admiring the divers obiects that present themselves ordinarily as marveils to his ignorance so that hee may have a solace in his knowing without being satisfied and yet may draw some resection not perfection the which hath therefore beene so wisely ordayned by the singular providence of the soveraigne authour of Nature to the end that being stayed in the search of the Causes in these low things and being not able but to admire the effects in many subiects our Soule lifts it selfe up to the knowledge of the first cause which is God wholly wise wholly good and Almighty This is therefore that I ought not to be blamed of curious spirits if in this curious search of causes in naturall things I have not digg'd so profoundly into all the secrets of Nature as they would desire for it is a thing above more then humane power and although I have not fed them with vaine imaginations or imagined vanities as some who with an ambitious arrogancy have published resolutions of the most abstruce things which the Ancients more able then they have held either for inexcrutable or for uncertaine Also it is easie to iudge that they did but trifle themselves herein and that silence would have better becommed them then their too much pratling for in the end they could not discharge themselves from those barres where their subtill spirits were so inwrapped that they were constrained to have often recourse to the first causes or to the universall For if one asked them the reason why the Adamant drawes the Iron or the Ieate or Amber the straw they answere that it is by Sympathy Analogy and resemblance of qualities that there are in these two bodies but aske them what are those qualities they are stopped there so as they are lesse resolved after such their solution then they were before for if I should grant them that if the resemblances of some qualities are the cause of such attractions then wherfore is it That wood doth not draw or attract wood stones stones and so of other things which not onely sympathize in qualities but are also of the same essence Who is he that can yeeld a certaine reason why the little Chickens feare the Kite although they have never seene him and that hee is so farre from them as almost in the clouds and yet they feare not the Dogge the Cat the Horse nor any other Animals which passe hard by them The same one may say of the feare which naturally the Hare hath of the Dogge the Rat of the Cat and other the like but these subtill spirits will answer that it is a certaine Antipathy In truth on the contrary it is uncertaine since wee can neither designe it nor particularize it for what other thing can we say but to runne to the generall cause and say that nature hath given them as by instinct this knowledge of their enemy for the safegard and conservation of their kinde Who can resolve me of the marvelloas invention of our Fathers touching the needle in the Mariners Compasse which turnes alwayes towards the Pole Articke or North-starre so necessary to Navigation the point of the same being onely touched by the Adamant There are say they Mountaines of Iron under this Pole or neare it the which for the sympathy that is betwixt the Iron and the Adamant wherewith this Needle is touched and is the cause that this point is alwayes turned towards that coast there neither will I deny that these Mountaines are so because I have never beene vpon them but yet I am not bound to beleeve it so although I shall deferre this to the authority of those which have written hereof Therefore I will not very willingly perswade my selfe that the attractive faculty of these Mountaines of Iron are so powerfull that they can extend so long a distance as they ordinarily prove it in the vastity of the Seas Who is he amongst the Physitians that can give mee a cleare and true Reason of the comming and going of the Ague be it quartan quotidian or tertian and why at his comming it first shakes him with a cold fit and after seizeth him with a hot and how successively the sick have their houres certaine and
resting upon one of our armes it will be benumb'd and become as unsensible A. It is because that in pressing upon it the blood retires and runnes to the other parts of the body with the blood the natural heate its inseparable coÌ„panion and with them both the animal spirits causers of the feeling so that the member left of the blood of the naturall heate and of the animall spirits and seized with the cold remaines as insensible and immoveable Grafting Q. FRom whence comes it that trees grafted or inoculated be are better fruite then the wilde ones and yet more those which are againe inoculated beare yet better those which have bin twice I meane A. It is that Nature perceiving some want betakes her suddainely to repaire by a more ample and better nourishment so that the Tree being cut or slit to graffe in shee sendeth so much food as is necessary and of the best to that part slit and cut the which she fortifies in as much more as shee was sluggish before and produceth more faire and better fruite the same likewise hapneth to ruptures which being well joyned and set the Callus becomes more hard then the bone it selfe Q. Wherefore is it not good to graffe and inoculate in all times but onely in the Spring A. Because that in the Winter the over-much cold makes the Trees to dye by insinuating into the opening or incision of the graffe and in Summer the excessive heate withers the tree and kills it Likewise in Autumne it profiteth not neither in respect of the colds neerely comming which are enemies to Natures productions but in the Spring time because there is no very great frosts after the grafting is made but a temperate heate the friend of nature ayding to their increase and perfection Egges Q. WHerefore is it that Egges are such a good nourishment to the humane body A. Because that they are hot and give ayde by their owne decoction without much borrowing of naturall heate neverthelesse those which are roasted in the imbars and eaten without so me liquor as Verjuice Vineger or other the like are not good for aguish people because they are affected with a strange heat by the fever they doe adde yet more heat to the fever Sneezing Q. WHerefore is it that men sneeze more strongly and more often then any other Animals A. It is because they eate ordinarily more then need and of many sorts of meat too which is the cause that they cannot so well digest as other Animals so great quantity of vapours mounting to the braine which moveth and provoketh them to discharge it which they doe by the means of sneezing which proceedeth as saith the Philosopher by the force of the Spirits then when the humiditie forceth them to exhale and distill or by the strength or expulsion of some raw and undigested humour or as the Philosopher likewise saith man having the conduits of his nostrils more ample and open in respect to the proportion of his body he lodgeth more winde and spirits there which provoke him to sneeze I will adde hereunto that man having according to his temporall masse more brain then any other Animall so hath he more humiditie so as he growing cold great quantity of humours fill the conduits the which thrusting out by the effect of the spirits it makes that hee sneezeth strongly in and by this conflict and with great noise Q. Wherefore is it that old folkes sneeze with more pain then young A. Because they have the conduits of their nose more shut and more straight and as it were taken and clos'd together Q. But why have they the conduits of their nose more shut then the young A. Because they are cold and cold restraines and shuts Q. From whence comes it that sneezing wee shake shrug and tremble A. It is because the vaines voyd themselues of a certaine humour or heated spirit and fill them againe with fresh ayre for they cannot remaine empty it is that which maks us to shake the same happeneth to us in emptying the bladder Tickling Q. WHerefore is it that wee tickle not our selves A. Because that our touch is to us naturall and familiar and things familiar and ordinary mooves nor affects us much Q. Wherefore is it that we are very ticklish in the soles of our feet and under our arme-pits A. Because that the skinne in those parts is stretched and very delicate as also they are parts that we are seldome touched by which as I have formerly said give more cause of motion and effection Q. Wherefore is it that we are very ticklish about the place of the Spleen A. Because that the Spleene being a part spongeous and delicate it is also more easily affected so that men the which feeling the body shot through that part of the body have dyed laughing Heate Q. WHerefore is it that hot things are sooner cold in the Sun then in the shadow A. Because in the shadow the cold locks up the heat and hindreth it from dilating or exhaling which is the cause that it is more strong and vigorous And in the Sunne by the contrary the heat is extended or exhaled by the Ayre which is his neighbour which being heated by the reflection and stroke of his rayes so that it is much more weak and feeble for the same cause the fire is lesse hot in Summer where the Sunne shineth upon it then it is in Winter or in the shadow Q. From whence comes it that a peece of Iron red hot in the fire is much more hot and burnes much more then the fire it selfe seeing that the Philosophers hold that that wich is such by the meanes of another that which is the cause ought to be much more it selfe A. That the fire being a body simple and nothing solide cannot worke so powerfully as the Iron or some other body that is solide thick and grose unto which the fire hath imparted his quality Baldnesse Q. WHerefore is it that we become more bald in the fore part of the head then behinde it A. Because that the fore part of the head is more soft and more thinne and divided by many seames as we may see in the sculs of the dead and the hinder part is in the contrary very hard and close by reason whereof the humidity which is the nourishment of the hayre is exhaled more eaâ—â—ly from the parts before whereby it loseth the haire sooner then of that behinde Q. Wherefore is it that those which have curled locks become soonest bald and later gray then others A. They become sooner bald because that they are of complection hot and dry so that the hayre the which is also dry falls of for want of moysture which is its nourishment they are also later gray then others because their heat consumes the moist humour which is the cause of whitenesse of the hayres being it selfe of the same colour Q. But wherefore is it that Eunuches become seldome bald A.
mortall man because of their admirable and above humane vertue as Hercules Achilles Aeneas Romulus and others Stammerers Q. WHerefore is it that those which stutter having great difficulty to expresse with an articular voice cannot speake softly and low as others doe A. Because that to surmount this difficulty and naturall default and accident for this may come by sicknesse or other harme that hinders them from pronouncing distinctly and neatly they force themselves with more contention then others and so striving they cannot speake low as those which have their tongues easie and smooth Beasts Q. VVHerefore is it that Beasts goe as soone as they are brought forth and men doe not A. Because that the Beasts have their naturall heate from their birth equally diffused through all the parts of their bodies and man not but onely and principally in the head and so the other members are not sufficieutly strong of sustaine him in going untill that with time naturall heate stretcheth it selfe also to the inferiour parts thus saith Alex. Aphrodiseus but in effect to say better and that the cause truely is that men have their legs more fleshy but the beasts being almost all â—erves and bones by which reason the Philosopher concludes that men are many times born more lame then any of the other Animals as we shall say hereafter Q. But wherefore is it that nature hath so or dayned that the man should in this bee inferior to the other Animals A. It is in my opinion that if the beasts had beene also infirme as men in their birth the greatest part of them had beene lost neither having judgement nor conduct nor the commodities of men and being subject to be taken and surprized by one another as also by man but in mans behalfe it was very expedient that he should be borne so weake to the end that he should acknowledge his basenesse and his infirmity and that he should be lesse proud Q. Have not the beasts some iudgement or at least some use of reason A. No but onely a certaine naturall instinct which hath bin given them for the conservation of their lives and propagation of their kinds Speaking Q. WHerefore is it that no other kinde of Animal hath the faculty of speaking besides man onely or if there be any that imitate his language or rather his voice they understand nothing A. It is because that words are the messengers of the reason or will and beasts being deprived of reason have no neede neither of discourse nor of words their inarticular voice being to them sufficient to expresse their appetites and animall passions as joy and griefe and anger for those which would have that the beasts have also their language and that many have understood them as Tiresias Thales Melampus and Apollonius Tyanien are fables or rather follies Lame Q. WHerefore is it that the lame are more gluttonous and luxurious then those which have their legs equall and whole A. Because the food that they ought to imploy to the increase of the thighes or the legges enters not through all the members one being more short then the other or both imperfect which is the cause that the rest of the Aliment mounteth aloft and turneth into seed the superfluity whereof provoketh luxury Crooked persons Q. WHerfore is it that those which are crooked and curbed back't have ordinarily difficulty in breathing and have stinking breaths A. Because that their Lungs are by the same meanes rebaited and recurbed so that the Ayre being there stopped and shut up they breath with paine and the same Ayre being not free corrupts and putrifies there within them and then breathing it out stinkes Callus Q. HOw comes it that in a broken legge ill set there comes to bee a rupture or hard knot which the Latins call Callus which is more hard and more strong then the bone it selfe was before the Rupture A. It is because that Nature is provident in all things and hath more care of the parts offended then of those which are whole so as she distributes more abundantly nourishment unto them as a good father doth likewise to his sicke children and by this meanes the said parts are more fortified then they were before the same also hapneth unto Trees Gravell or Stone in the Bladder or Reines Q. From whence comes it that little children having the Ston or Gravell which the Latins call Calculus ingender within the bladder and aged men most often in their Reines A. It is because the little children have the conduits of the Reines very straite so that the urine running through like a channell of water trayneth with it by force a gravelly sand which is the matter of the Stone below within the Bladder but old men having the conduits more ample and large there is place enough to give way to the urine without trayning any matter which flowes in it neverthelesse when it is heapt together in great quantity it sometimes stops the conduits and is not suffer'd to descend so well in old men as in little children within the Bladder now this sand being made of certaine adust humours and too much boyled is reduced into powder and at last coagulated into a stone in the Reines Flesh Q. WHerefore is it that the flesh of young Animals corrupts sooner then that of the old A. Because that of the young is much more humid and of the superfluous humidity proceedeth the corruption Camelion Q. From whence comes it that the Camelion changeth his colour so often and takes that of the next body to which he is neerest neighbour A. The cause is that he hath his skinne so shining the which as a kinde of mirrour representeth the colours of the neighbour body diversly neverthelesse according to the reflection of the light for to proove the same it must be done in a bright day and in the Sunne-shine as I have seene it by experience they 7s ay the 7s ame of a Fish called Voulpe Of Candle Q. FRom whence comes it that the Flame of a Candle retires or with-drawes it selfe from that side if there be neare to it â—ron or some other cold thing A. To resolve this in a word it proceedeth from Antipathy and contrariety of qualities in the fire with other cold things Q. From whence comes it that the flame of a Candle onely in Winter and in moist times seemes blewish A. The same proceeds from a mingling of the light with the vapours and fumes which proceede from the Candle the which colour is furthered also by his lighted match proceeding from the mixture of his blacknesse with the light Gelded folkes Q. WHerefore is it that men Gelded which the Greekes call Eunuches have â—o beards A. Because they are too moist for as a field mediocrally moyst is fruitfull and in the contrary barren if it be too moyst likewise men of middle temperature have beards and men too moist as the gelded folkes children and women who otherwise are cold have no
beards on their chinnes Q. How comes it that Eunuches are so extreamly moyst A. In that their seed which they cannot thrust out or consume by naturall heat so well as perfect men spreads through all their bodies and are moyst excessively by which they have their cheeks blowne up and their Paps great even as women Q. But since the excessive humidity is the cause that they have no beard from whence comes it that they have hayre as well as entire men and besides become not too much bald A. Because that this excessive himidity which is in them falls by his weight below upon the other parts of the body hindreth not the haire from being thrust out besides the neighbourhood to the brayne which is temperate and besides the aboundance of the Spirits which are in the head moderateth it very much neverthelesse because that it remaines alwaies to nourish the haire more then in ful men that become seldome or rarely bald Q. Wherefore is it that their legges are feeble and crooked A. Because they are very moist and by consequence fleshy and weak and besides they make a great weight upon the body which is the much more heavy and more charged with humours then that of perfect men even as green wood is lesse proper to serve the bearing up and portage of a great burthen because it stoopes under the burthen by the same cause also great drinkers and bathers are lesse strong Q Wherefore is it that the Eunuches become more gray hayrd then those which have all their peeces A. Because they cannot discharge the moyst humours by the Venerian act or that they cannot consume it as well as others because they have the lesse heate and this white humidity blancheth also sooner their haires whereas others become white in their Age which aboundeth then in that humour if it be not by accident as we shall declare in its place Q. Wherefore is it that the Evnuches cannot swallow the splean of any Animal A. Because that the spleane is extreamly spungeous and swells alwaies more and more being chewed so that the gelded having the throat pipe narrow because of their greace of their moysture cannot swallow a morcell great or spongeous Q. Wherefore is it that they have the voyce whining and sharp A. Because as I intend to say the grease and the humidity stopping the conduit or pipe of the voice and narrowing it it must of necessity make the voice sharpe and small as the Oaten pipes the more smaller they are yeeld the most smallest sound together with having the respiration more weak then full man and mooving by that cause lesse ayre their voyces are more close and sharpe and so it is with sick folkes Q. But wherfore is it then that Oxen low more grosly then Bulls and Capons have their voyce more bascthen Cocks A. It is because that Bulls do bellw and Cockes do not sing but with great strength and contention of voyce the cause wherefore their voyce is more sharp and high as also more strong the which we may prove in our selves for when we would cry the most strongliest wee lift up our voyces as we doe in the most base song grave and low Q. From whence comes it that gelded men are not afflicted with the gout and Capons are extreamly subiect to it A. It is because that pullen is extreamly lascivious and aâ—oundant in sperm so that Capons being too much moyst by their retention of the same seed become gouty being that Capons also excessivly eat seeing that heat is little in them but gelded men according to the proportion of their bodies are not so moyst so as the Capons â—re not so subject to the gout in the contrary those which have all their peeces and that play too much with women and too often become gouty by the to much emission of their seed and so the perfect man is gouty too by the Evacuation of the genitall humour and the Capon by the retention of the same seed in the contrary the gelded man is not subject to the Goute because of the retention of the same humour and the Cocke because of the evacuation of the same and this in all is because that Pullen is of a nature much more moist then man Q. Wherefore is it that gelded Animals as the Wether Sheepe or gelded sheepe and the Capon are better and more tender then those that have all their pieces A. Because that the gelded lose not their better humours with females and are more delicate and more fat Q. Wherefore is it that the gelded Animals are sooner tamed and easily brought more gentle then those which have their genitall parts A. Because they are deprived of their heat and of the abundance of spirit that is ingendred in the spongious vessels the which heate and spirits amove and lift up the courage and embolden those which have all their parts Q. Wherefore is it that gelded Animals become more fat then others A. Because they lose not their better humours and doe not runafter the Females For the like reason the Hornes increase more in Animals that are horned Q. From whence comes it that the Hornes of gelded Deere fall not as of the others nor the feathers of Capons as those of Cocks A. Inasmuch as the Deere amongst all other horned Animals having onely their hornes solide and massive it is needfull they have a great quantity of humidity to entertaine their branches as also to fill moisten and nourish the feathers of the Pullen Now the gelded Deere and Capons being more moist then those which are perfect Animals because of the retention of their seed have by the same meanes wherewith better to moisten and entertaine the one their Hornes the other their Feathers and by the same cause gelded men seldome become bald as I have said before Q. From whence comes it that we are sometimes benumb'd and asleepe in our members but principally in our feete and our hands by gouts crampes or otherwise A. This proceeds of the cold which infinuateth into the body by the absence of the blood which is retired and forasmuch as the feete and the hands are parts of the body most farre from the heart where the source and siege and as it were the spring of the naturall heate is and that those exterior parts are least fleshy they are the most apt to be seized on by the cold to be benumb'd and asleepe Q. How is it possible that the fish called a Torpedo benumbeth so the armes of the Fisher without touching him so as he is not able to helpe himselfe but seemes as it were insensible A. It is because this Fish exhales a certaine humour and vapour the which hath this naturall vertue to benumbe but Pliny in a few words saith that it is by his odour and a certaine winde or vapour of his body which so affecteth the members of man Q. From whence comes it that we desiring to rest our selves and fall asleepe and
Because they are very moist and charged with excrements and their hairs as I have formerly said are maintained and nourished with humidity The same thing one may say of young men and women and for the very same reason hornes fal not from gelded Deere nor the feathers from Capons as I have said heere before Q. But wherefore is it that old men become bald A. For the reason contrary to the precedent that is by declining with age naturall humidity consumes in them although they abound in corrupt excrements Q. Wherefore is it that bald men are esteemed more luxurious then other A. In the contrary we ought to say that they are more bald for being too much luxurious then luxurious for being bald for by force of drying their bodies and especially the braine which contributeth most to the act Venerian they become bald not retaining sufficient humidity to nourish the haires Q. Wherefore is it that bald persons are esteemed of others wicked and dangerous A. Because they are of a nature hot and dry and so are prompt hardy and cholericke if good education and nourture doth not moderate and correct them but also those persons that are of the same complexion are ordinarily judicious vigilant prudent and subtill Calxes Q. VVHerefore is it that one contrary ordinarily flies another neverthelesse Calx Sponge Cloath bran and many other dry things receive water very easily and imbibe and moisten A. We must observe that all bodies which have pores and subtill conduits some neverthelesse more close shut then others so then dry bodies which have pores shut admitteth not at all or very little of humidity and those which have the pores more open as the said things admit not more of themselves that is to say in as much as dry bodies but accidently because of the opennesse and laxity of their pones by which the humidity hath ingression Q. How is it that quicke Lyme breakes and fall in peeces being drenched with water A. In as much as the water insinuateth and penetrateth strongly without and within the parts of the Lyme opening the ties of it whereof followeth the division and separation Q. How is it that the Lyme quenched with water heateth and smoakes seeing that it ought rather to grow cold by the moist coldnesse of the water A. It is because the Lyme being a body well burnt in the Furnacâ— holds much of the fire and containes great quantity of fiery spirits the which bandeth and gathereth together against their contrary which is the water and worketh vigorously against it chafing and turning part of the same into fumes and vapours as those which breath out of a vessell full of water put upon the fire Wayes Q. FRom whence comes it that we finde the wayes more long which are to us unknowne then those which wee have often travelled A. It is because that wee determine and easily limit in our selves the way wee know and cannot limit that which we have never gone it seemes to us longer then it is Q. From whence comes it that a plaine smooth way although it be very easie as by fields and valleyes of great stretch it is much more trouble some then those which are unequall and rough A. It is because the plaine and smooth way is alwayes alike and that which is unequall and rough hath in it diversity and change which is agreeable to our nature and solaceth much more the incommodity that we receive of others as also that which is limited hath divers peeces and by retakes but in that which wee see in a long stretch it seemes to us infinite and to be without limit for the sight Graynesse Q. WHerefore is it that men beginneto waxe gray neare to the temples then behinde the head by reason whereof Homer calleth them Poliocrotapous that is to say to the gray temples A. Because that this part of the head is more watery humid and soft then the hinder part of the same and by so much more subject to the corruption of the humours which makes white the haires Q. How comes it that in age our haires become white A. Because as the Philosopher teacheth us old persons abound in flegme the which being white tincteth the haires in the same colour by which the haires are nourished Q. Wherefore is it that a man onely of all other Animals is properly said gray when Horses also become grisseled A. It is because that of other Animals where the haire fals all the yeare by little and little upon the Winter and then comes againe after as in Horses in Beeves and in Dogges or if they fall not as wooll doth not fall much from the sheepe it is because that such Animals live so few yeares that they cannot change their haires and colour but man is not of that nature so that his haire falls not yearely nor of so short life as the other Animals from whom the haire falls not it must be that in his age he still grisseleth and becomes wholly gray and in the end fully white by the abundance of moisture so farre that at last naturall heate being extinct in him by the default of radicall humidity which is associated with naturall heate Q. But how when other Animals having the same default and debilitation of radicall humidity and of naturall heate in their age wherefore shew they not the like effect A. This comes particularly to man in as much as according to the proportion of the corporall masse hee hath more quantity of braine then any other of the Animals Now the naturall heate debilitateth and diminisheth in him in his age and hee cannot conserve so great quantity of humidity so that this humidity superabounding leaveth him the naturall heate corrupts and the haires then receiving an evill nourishment whiteneth and representeth as I have said before by this whitenesse the colour of this corrupt humour which is a kind of flegme alwayes white Q. From whence comes it that there are men white before age and in the flower of their best time become gray A. The cause is labour travell torments affliction and sicknesses which doe often debilitate and often extinct before the time the power of naturall heate according to the saying of Pindarus in this Verse It sometimes happens in our way To meete a young man turned gray And Homer to this purpose Care sorrow griefe and dire distresse Gives the young head the old man s dresse Very feare it selfe horrour and the apprehension of an inevitable death hath so farre seized upon some men as we read of a kinsman of Francis Gonzagus Prince of Mantona who accused of treason became gray in the prison betwixt the evening and the morning Q. Wherefore is it that Horses become gray or griseld about the head more then any other kinde of Animal A. Because that they haue the bone which covers the braine much lesse hard considering the proportion of their bodies then any other Animal which is the cause as saith the
Philosopher that by comming old the naturall humiditie is exhal'd and the corrupt humours affect more easily their haire Q. From whence proceedeth the the divers colours of the haire A. From the divers temperaments of the humours whereof they are composed nourished for example those which have their humours much boyled have black haire as the Ethiopians Egyptians Moores Affricans and others those which have them indifferently boyled are red or deep yellow according as the matter is more or lesse boyled or according to the mixture of Phlegme with choler but these which abound in Phlegme and Crude humours have flaxen haire Q. From whence comes it that some have naturally their haire curled A. Galen yeelds many reasons saying that frizling of the haire is caused by the temperature hot and dry of the person as wee see that little long and straight bodies when we dry them at the fire they bend and reply or it may proceed saith he from the weaknes of the matter of the haire which cannot remain streight streached all a long but turneth up againe and frizells below or we may with Aristotle attribute the same with a double mooving from the matter of the haires which are but of sooty exhalations the which being something hot and dry and by the same holding of Terrestriate and firy quality the earthly fals downe below and the fire affects the height it falls then of necessity that by this double and contrary motion the haire frizels and curles all which reasons are sufficiently receiveable Q. Wherefore is it that those which have their haire rough grosse and harsh are ordinarily more strong robust and couragious then those which have it soft smooth and subtile A. Intruth the same may bee noted in many sorts of Animals as in Sheepe in Hares and in such other cowardly and flying Animals which have all their wooll or haire downish and lies smooth but in the contrary Lyons Boares and Bares have it rough and staring the which is found by experience also true amongst men and not without reason for haire which is harsh rough and grose testifieth that there is great aboundance of naturall heat mixed with the humiditie the which opening the pores giveth passage to the humours which are the matter of the haire to this purpose saies very well a Latine Poet A thick beard and curled locks Shewes a soldier fit for knocks Q. Wherefore is it that those which have curled locks are ordinarily camesd or the nose turning up A. Because they have the blood very hot and boyling and heat hindreth superfluous matter to strech and extend for the nose is of Cartilages and a Cartilage is a kinde of bony substance and the bone is of a superfluous matter for this cause also little children having boyling blood have their noses also turning up Q. Wherefore is it that such complexionated persons are more watchfull then others A. In as much that they are dry and the humidity dryed up hindreth the sleepe upon the contrary reason those which abound in moyst humors as little children women and drunkards and those which often wash and bath themselves are very much given to slee ping Q. Wherefore is it that those which have red haire are deemed commonly naughty boyes A. Because they are of a fiery nature hasty and cholerick but those which are well bred knowe how to moderate and rule their passions Q. Wherefore is it that those which have the haire of their head of one colour and their beard of another are ordinarily dangerous A. Because that it marks in them an inequality of their humours and complections which makes them naturally variable deceivers and disguised if they correct not their evill nature by good discipline from whence ariseth this common saying A black head and a red beard Take him with a good turne and chop ofâ— his head Dogges Q. WHerefore is it that the Dog excels in smell more then all other Animals A. The cause is that according to the proportion of his body he hath the Nerve of that sence more great then any other Animal And man in the contrary hath it very little so that he smells not very much Q. Wherefore is it that a dog of all other Animals remaines lynde or fastned within to the female after coupling without being able easily to unloose and undoe A. Alexander Aphrodeisea saith the cause is that the bitch in her native waies is very straiâ—â—â— and the verge of the dog being swolne within by the Ebullition of the spirits he is hardly able to withdraw it after the coupling HEAVEN Q. HOw is it that we have some small perceivance of the number of Heavens A. By 2 principall meanes the one is by the eclipses defaults or obscurity of the stars are eclipsed and hidden from us a certain time by others it is a firme argument that they finde betwixt our sight and those which they eclipse and make defalling of light to us that they are in some more low stage of the Heavens for if they were not below they would not robbethe other light from our sight The other proofe is drawne from the diversity and different mooving of the Heavens for all naturall bodies have one onely proper and particular motion yet neverthelesse they note divers movings in the Heavens and more great number in the inferiour Orbes then in the superiour for it is infallible that the inferiour receive this diversity of moovings besides their owne naturall from the superiour Orbes and therefore it is of necessity that there should be as many Heavens as there be divers motions Q. How is it that they have a little learned that the Heavens are round A. I have brought out to that purpose many reasons in my Physicke of which I will repeat heere the principall in few words First that the Heavens inclosing and containing all the other bodies of the universe ought to have the figure thereto most capable is round Sphearick or circular secondly that the Heauens being the bodies most mooveable of the world as wee may perceive by the continuall motion we ought therefore to attribute this figure to them as most proper to the motion thirdly that if the Heauens were of any other figure but round they would be jumbling and dashing or piercing and penetrating with their angles corners and extremities in turning and rowling the one within the other or â—else there must rest some vacuity or voydnesse betwixt the angles corners or extremities of their bodyes which were absurdities in and against nature fourthly that if they were of any other figure but round in one selfe day the Sunne the Moone and the other Starres which are carryed by the rapidity or incogitable swiftnesse of the primum mobile or first mover should make in foure and twenty houres the Center of the Universe to appeare at certaine houres more great then at other times from measure taken when they approach neare the earth which being not it must be concluded that the Heavens
are of figure round Q But how see wee not many times in one selfe same day that the Sun and Moone appeares more great one time then another especially at morning and evening A. That seemes so but it is not so for all that but the exhalations and vapours which are betwixt us and these great globes deceive our sight and represent them more great then of custome as it comes to those which regard any thing in the bottome of the water or with Spectacles Q. Wherefore is it that the Heavens remaine alwayes in an equall intervall and distance from the earth A. Because they have not in themselves neither lightnesse nor weight whatsoever in respect whereof they bouge nor stirre not at all from their naturall place but if they were of a fiery nature as some would have them they should descend to the firy circular which is under the Moone as tending to their naturall place or else they must since the creation of the world have alwaies still mounted and that it incessantly as it is the nature of fire to aspire alwayes in height Q. From whence comes it that the Heavens being of the same matter that the Starres are according to the agreement of all the grave Philosophers we see them not for all that and yet we see the Starres A. It is because that the Starres are more solid and massie then the Heavens which makes that they appeare more easily to our sight and the Heavens not because of their rarity and thinnesse neither more nor lesse then as wee see well enough thicke and grosse vapours and smoakes and see not the â—ost subtill and likewise as wee see the water but not the Ayre Q. From whence comes it that this great and vast space or extent which is betwixt us and the heavens to see the heavens themselves which seeme of a blewish and azure colour A. Neither the ayre nor the fire which are betwixt us and the heavens nor the heavens themselves in as much as they are all simple bodies are neither coloured nor susceptible of any colour neverthelesse because of the great distance there is betwixt us and the Heavens all those bodies there which are very rare simple and thinne seeme to condense and thicken and this condensation makes that all this immense extent seemes coloured with Azure Q. From whence comes it that certaine Starres twinkle to our eyes and others not A. Those which are in the Firmament and above the 7 Planets as most farre from us twinkle to our respect as doth a Torch farre off in like man-ner the little Starres more then the most great because that little objects rob more easily our eyes then the great but the Planets twinkle not or very little because they are more low then other Stars every one in his Orbe and likewise that they are more great neverthelesse Mars twinkleth also although that he is below other Planets that twinkle not but that is because hee is more reddishbrowne and by consequent lesse visible Q. But wherefore is it that the Starres more high and further from us twinkle more then the others A. This proceeds from the rayes of the fixed Stars which are in the Firmament and above the Planets their light descending in the Ayre as it were broken in our sight by the motion of the Ayre which is the cause they seem twinckling nor more nor lesse then the pibbles which are under the water seemes to tremble by the mooving of of the water the which cannot bee attributed properly to the Planets by the reason aforesaid because of their rayes comming more neere and that they are greater bodies to resist more strongly the mooving of the Ayre Q. Wherefore is it that wee see not the stars in the day time A Because that the middle meanes or the betwixt both which is the Ayre receives the impression of the light more strong and shining which is that of the Sunne in such manner that that of the other Stars remaines as offusked as being confused with that of the Sun so as we cannot distinguish it Q. Wherefore is it that the other Starres appeare not sometimes in forme of encreasing as the Moone doth A. Because that the Moone shines not by her proper light as doth all the other starres but onely by that of the Sunne so that according as she is diversly infused shee represents her selfe to us in divers figures but when shee is of all deprived by the interposition of the earth she is eclipsed and darkned Q. From whence comes it that the starres seeme to goe before us then when we goe of the same side that they runne and likewise on the contrary a merâ—â—ailous thing they seeme to follow us then when we goe the contrary course of their way A. It seemeth to us that they goe before when wee goe the very same way before and that whirle in because of their celerity and incomparable swiftnesse but when they seeme to follow us going on the contrary side of their course it is because of their immense greatnesse of their bodies in respect of the place where wee are although we go of the one side and they of the other they are alwayes seeming before us which cannot neverthelesse be well marked but that they remaine alwaies either neere to us before us or following us Bells Q. WHerefore is it that Bels of silver are more resounding then those of any other metall whatsoever they bee aad those of Iron lesse then any others A. That siluer holds most of ayre and Iron most earth and as ayry things are most resounding so are earthly things lesse then all others Q. Wherefore is it that Bells covered with cloathes be it of wollen cloath Silke or whatsoever other thinge like yeelds little or no sound A. Because that these bodies are soft and repercusse not the ayre which is the cause of sound Q. Wherefore is it also that a Bell filled with earth or some such like matter seemeth to yeeld no sound A. Because that the Ayre which as I come to say is cause of the sound and is choaked or suffocated by this other body where with he is filled Heart Q. WHerefore is it that the heart is set or placed in the middle of the Animall A. Because that it being the treasury of the naturall heat and magazine of the â—itall Spirits it is most commodiously placed in the middle of the body from thence to expand and to distribute over all the parts of the body as the Sunne in the middle of the 7 Planets Q. Wherfore is it that being so in the middle neverthelesse chafeth nor heateth not so much the back and the parts behinde us as those before A. Because that the bones that are in the back hinders that the heat cannot worke so lively together the coldnesse of the back bones and the temperament also of the heat which proceedeth from the heart is not so forcible to penetrate those parts there Q. Wherefore is it that
middle that of the honey which is in the bottome is accounted the best in all three A. Because that of the oyle is most cleane ayrie and light and is the most excellent and that of the honey the most close and heavy is on the contrary the best now the parts the most light mounts to the most high and the more heavy descend to the bottome and so by consequence those are the most exquisite in the houey and those other in the oyle Now for Wine the part most low is lesse pure and sweete because of the lees and that above likewise because of the neighbourhood of the ayre the which invirons it on all sides of the vessels for the ayre by his too great humidity hurtheth and corrupts the wine Q. Wherefore is it that Oyle swimmeth above all other liquors except upon Aqua vitae A. Because it is fat and by consequent ayry for fat things hold much of the ayre and that which is airy is more light then that which is watry or earthy and beeing more light hee riseth on the top by the same reasoÌ„ oyle wil not much mingle with other liquors neverthelesse aqa vitae will swimme upon the oyle because it is firy and holds of the fire which is the most active subtile and light of all the Elements the cause also why it receives suddenly the flame and wherefore also it is denominated burning water Q. But why if oyle for being more fat holds him so above the other liquors how is it that it swimmes also upon grease it selfe against that Axiome of the Physitians who hold that which is such by the meanes of another the same is yet more such If then oyle is so light that it swimmes upon all other liquors because of his fatnesse it must bee that fatnes it selfe should swimme upon the oyle A. Oyle swimmes not upon all other liquors because of a strange fatnesse but because of his own proper which he holds more of the ayre and so this destroyes not this said Axiome of the Physitians if it swimme upon another strange fatnesse with which it hath not any participation Q. From whence comes it that a leafe of paper platted in forme of a vessell and filled with oyle will not bee consumed by the fire although that there is nothing almost more easie to receive fire A. Because that the paper being very porous the heate of of the fire penetrateth at h wart the pores and goeth working against the oyle which is more contrary to him as also that the partes of the oyle heated by the fire and bearing of his heate mounts aloft and they below remaining cold resist the heate of the fire and conserves the paper untill that the fire hath surmounted and affected all the parts of the oyle without finding any any more resistance from his action for then the paper burnes and consumes the like to this is the kettle full of water the bottome of which is cold the fire Dropsie Q. WHerefore is it that those which are sick of the dropsie though they are full of water and of humours cannot for all that quench their thirst with great drâ—nking A. Because that they digest not their drinkes and then specially when they have the fever it is heated become saltish and biting which ingenders an unextinguishable thirst within them as also that although they have their bodies full of water and humidity it runnes not nor distributeth it selfe to the other parts of the body being dryed for lack of being sprinkled and moystned and from this drynesse proceedes their extreame thirst Images Q. FRom whence comes it that pictures to the life seeme to regard us upon what side soever wee goe A. This same proceeds from our mooving in as much as wee take no regard to that but only to the picture neverthelesse perceiving that there is a mooving in one action wee attribute through errour of the sences to the aspect of the picture neither more nor lesse then doe those which are sayling within a boate they thinke it is not the boat which goes and remooves but the shore of the water the houses and the trees which they looke upon Ioy. Q. HOw can it bee that certaine persons have dyed of extreame ioy as the Roman women whereof one beleeving as they had told her that her sonne was dead at the battell of Trasemena where the Romans were defeated by Hannibal lamenting within her house but after seeing him enter safe and sound dyed suddenly with ioy and the other going out of the Gates of the Towne for to enquire of her sonne with those which came from the defeiture of Cannes and perceiving him there amongst others dyed in the place with sudden ioy A. Because that even as oyle being powred with moderation within a Lampe it entertaines and conserves the flame but being excessively and all at a sudden infused extinguisheth and choakes it even so moderate joy rejoyceth the vitall spirits but an excessive extream and sudden one choakes it or it may come thus because that as naturall heat flyes with the blood to the interiour parts of the body by an excessive affrighting or feare so by an excessive joy it abandons the interiour and most noble parts and by suddenly running to the exteriours wherof sometimes insues the dissolution of the soule from the body Fasting Q. WHerefore is it that those which have long fasted are more dry then hungry A. Because that naturall heat finding nothing against which it may worke or to what it may betake it selfe stickes to the humidity and consumes it so drying then by this meanes the body the thirst which is the appetite of the humidity and of the cold sezieth us sooner then the hunger which is the appetite of the dry and the hot Q. From whence comes it that we are more heavy fasting then after repast A. It is that by the meanes of the victualls the Animal spirits which were dull are wakened and rejoyced and being so under-lift the body neverthelesse this must bee understood of those which eate soberly and that it bee done for the refection of the spirits and of the forces not for to quell them for whosoever crams himselfe full of victualls shall finde himselfe after repast more heavy and dull then hee was fasting Q. Wherefore is it that wee are more prompt to bee cholericke being fasting then after meate A. The cause is that after the repast the spirits are more busied in concocting and digesting of the meate newly eaten but when wee are fasting they are easily moved to swel and boyle as also that the nourishment by the victuals repaires the losse and continuall effluxion of the substance of our bodies and we are then merry and joyfull after the refection and repast Q. Wherefore is it that sicke folkes although they are weake and by consequence have more neede of refection and reparation of spirits and of substance can ueverthelesse fast more long time then those which are
well A. Because that naturall heat workes not so vigorously in them as in those which are â— good and perfect health Q. Wherefore is it that those â—hich are fasting accomplish the â—enerian act more nimble then â—hose which are fully glutted A. Because that those which are fasting have their conduits more open and moreover they have ended their concoction and digestion and that their naturall heate is more free and the matter of such sports is separated from that which serves to the refection of the members and distributed to the spermaticke vessels Swearing Q. WHerefore is it that common swearers blasphemers are so full of oatheâ— for all slight occasions and so ordinarily are lyers and periâ—rers altogether A. Lyers as the Philosophers say well beare alwayes the paine of their vice about them and although sometimes they tell true yet they are not beleeved their words being alwayes suspected for lyers then seeing that folkes will not give credit to their meere words fortifie their Tales with oathes and swearing and so very often they perjure themselves lying being to them a degree to passe to perjury as Cicero shews wisely the same in an Oration of his Milke Q. HOw is it that Milke is so white seeing that it is made of blood which is of a colour red Ans Because it is very well cocted and recocted and more it is purified from the more grosse parts as it is done within the spongious vessels of women so as this matter purified and subtillized as a scumme becomes white In like manner Wine after its decoction digestion becomes white as it is visible in the Urine of those which are in health and the victuals being well decocted become white within but for the outward part the adustion of the fire causeth them to bee of another colour the which the naturall heate doth not for it heates and decocts without burning Que. Wherefore is it that the milke of Women who indiscreetly and too often mixe with with men is hurtfull to little children A. Because that by the venerian conjunction the best and more subtile parts of the aliment goes to the matrix and to the genitall parts and that which is most corrupt remaines for the nourishment of the Infant Q. Wherefore is it that wine after milke is very hurtfull to the health A. Because that the wine makes it to crudde so as the milke within the stomack is as cheese so as it is after very hard to decoct and digest and most often corrupts within the stomack to the great prejudice of the health Letuce Q. VVHerfore is it that the Ancients eate letuce at the end of their repasts A. They used it so ordinarily after supper when they had eaten and drunke much in any banquet to the end that the letuce which is very cold should provoke them to sleepe and further resisting the excessive heate of the wine it might serve them as an Antidote against drunkennesse Q. Wherefore is it that now they eate it at the beginning of the meale A. Some doe it to sharpen the appetite especially when the letuce are dressed in a salâ—et with oyle and viniger for â—t serves also well to the viniger and the oyle is added to moderate the crudity of the one and the Acrimony of the other Others use it for a better consideration to the end that the substance of the letuce beeing brought before any other dish should serve to the cooling of the veines and that it might also refresh the blood and temperate the over great heate of the Liver Q. Wherefore is it that the Poets feigne that Venus buried her faire Adonis under a letucebed Answere To shew the extreame coldnesse of this herbe the which extincteth the luxurious appetite The Tongue Q. WHerefore is it commonly said that the tongue is the best and worst piece of the humane body A. This must be considered by its workes for the tongue is the deliverer of the reason and of the will and then it is the best piece of the humane body if it bee applied to the prayse of GOD and to the discourse of things honest and good and it is the worst also when it is imployed to evill speaking and to undecent and dishonest purposes Q. Wherefore is it that the tongue changeth very easily his colour A. Because it is covered with a skinâ—e very delicate and simple and for this cause it is the more susceptible of the impression of all colours especially of potions or drinks which extincts and paintes it diversly as also that being very spungeous it is imbibed more easily with all sorts of liquours Teares Q. VVHerefore is it that little children and women shed more abundance of teares then men of perfect age A. Because that little children and women are more humid and have the pores and subtill conduits by which issue the teares more open and loose Q. How comes it to passe that many times by great dolour sorrow and anguish as also for great ioy pleasure and contentment we shed teares A. Because that dolour and anguish shuts the pores by which followeth this humour and strayneth the drops which we call teares as one squezeth a sponge imbibed with some liquour and joy on the contrary loseth and makes overture of the same humour to issue out Q. From whence comes it that the teares of a Boare are hot and those of a Deere are cold A. It is because the Boare is couragious and of a nature hot and boyling and for this cause his blood is blacke hot and boyling the which mounting aloft when he is in his fury his teares are heated and the Deere on the contrary being fearefull loose and a flyer his feare and affright cooleth him more his blood retiring to his interiour so that his teares become so much more cold Washing the hands Q. FRom whence comes it that those which wash in winter their hands in warme water feele soone after them more cold then those which wash them in cold water A. It is because that warme water opens the pores and by that meanes gives entrance to the cold and cold water on the contrary shuts the pores for cold is restringent and hinders the cold from penetrating so easily I counsell not for all that to wash the hands in the morning with cold water but to mingle therewith a little Wine because the water cooleth the nerves and causeth shaking Laurell or Bayes Q. WHerefore is it that the Laurell-tree is so seldome touch'd with lightning A. It may bee often touch'd but the flash strikes not much nor leaveth much marke but in bodies which are more hard and which make resistance it doth but passe by the soft and souple without offending them for lightning is composed of a spirit or exhalation very subtill now the Laurell is very souple ayrie and as a sponge which is the cause that it resisteth not the lightning nor is by it offended neither more nor lesse then as wee see by experience that
the lightning breakes the bones within the body without any way touching or offending and produceth many other strange effects as I have shewed elsewhere Q. Wherfore is it that the leafe of a Laurel cracks in the fire A. It is for the reason aforesaid that it greatly holds of the ayre â—he which is extreamly humid and pressed by the fire cracks in goeing out because that it takes is way by force and ontrance as doth the humidity of the chesse-nut when it is put under the embers without being cut on the top Moone Q. WHerefore is it that Physitians the labourers the Mariners and others observe so strictly in the exercise of their Arts the constitution of the Moone A. Because she hath a particular vertue and predomination upon the things here below and which is more shee is more neerer to us then any other oâ— the Planets and having a lesse â—urne and circuit to make shee changes more often her constitution and this frequent change ought to bee more exactly considered and observed especially by those men which are to prove every day the events Q. Wherefore is it that victuals corrupt sooner in the shine of the Moone then of the Sunne A. Because that the Moone hath her heat weake and moysteneth more then shee dries and the Sunne on the contrary dryes much Now excessive humidity being cause of corruption it is no marvaile if the Moone which extends dilates and spreads humidity and likewise augments it and aydes corruption Q. Wherefore is it that wood cut in the full of the Moon is more subiect to be worme eaten and to rot sooner then if it were cut in any other time A Because the Moon then being in her most strong vigour dilates so much more the bodies as well sensible as insensible which yeeldeth them more subject to putrifaction Q. From whence comes it that those which sleepe in the rayes of the Moone comming to wake finde themselves all besorted bebenummed and as troubled in their understanding A. Because that as I intend to say the Moone dilates the humours of the body and especially and notedly those of the head the which mingling with the Animal spirits troubles the braine Sick folkes and Sicknesse Q. FRom whence comes it that people more often fall sick in â—ummer and that the sick dye â—ore often in Winter A. It is that in Summer there â— more causes of sicknesses then â— winter because that the natuâ—all heate is spread and diffused â—rough all the body by reaâ—on whereof the interiour being â—sse heated the stomack is â—lled with crudities and undiested humours and to the me also adde the great quanâ—y and diversity of fruites that â—eople are accustomed to eate â—ves ayd also as also that the â—res being open and the â—inne being loose by this diffuâ—n of the naturall heate they 〈◊〉 ordinarily subject to take cold from whence ensâ—eth many maladies to the contrary in Winter the naturall heate being inclosed within the interiouâ— parts by Antiperistice wee digest more easily our meate and therefore if we doe fall sicke iâ— must come from some great and violent cause Q. From whence comes it thaâ— the Spring-time and the Autumnâ— which are the most temperate seaâ— sons bring us neverthelesse morâ— maladies then either Winter â— Summer A. It is because that goinâ— out of an intemperate and weâ— risome season to enter into temperate and an agreeable thâ— evill humours gathered togâ—ther during the intemperaâ— season beginne to stirre aâ— move by this change and 〈◊〉 fect also the body and make â— sicke and therefore the Spring-time and the Autumne are two unhealthfull Seasons and yet more by accident and inconsequence then the Winter or Summer which brings them of themselves Q. But why is it yet that Autumne is more unhealthfull then the Spring-time A. Because that comming out of Winter and from the cold we enter into the Spring-time and into the heate which is a friend to Nature And on the contrary wee goe out of the Summer and heate and enter within the Autumne and approach to the cold which is an enemy to Nature Q. Wherefore is it that sicknesses are many times infectious to those which approach neere the sicke and health cannot be so communicated A. Because that health as saith well the Philosopher is as rest and sicknesse is a mooving or stirring which is many times comunicable according to the disposition of the subject and quality of the disease for all maladyes are not infectious but onely those which they call contagious and striking which proceeds from some corruption of the spirits or which corrupt the spirits and which comming to exhale outwardly infecting the neighbour aire communicates so their corruption Q. Wherefore is it that according to the doctrine of the Physitians it is not good for sick folkes to eate much A. Because they cannot well digest it by reason that their naturall heate is in them so weakned and hindred by the evill humours and the sâ—perfluous nourishment miâ—gâ—ed with their evill humours easily corrupt so that the sicknesse is aided and prolonged to the perill and danger of the subject Eating and Drinking Q. VVHerefore is it that as the proverb saies one shoulder of mutton will pluck on another and that the appetitâ— comes in eating A. It is that the pores and subtile eoâ—duits of the body being stuffed with some thick humour grosse or gluing are opened by the victualls especially if they have some little pointing or sharpnesse the which like a tickling excites the appetite or naturall heate as also dissolves or consumes the humours the repletion of whom hinders the appetite Q. From whence comes it that hunger passeth away in drinking and thirst augmenteth in eating A. It is because that the drinke temperateth all that it findes dry and unprofitable by its hardnesse and weight within the stomack the which digesteth better or more easily being so temperate and then after by the other concoctions the same is distributed to all the parts of the body and so hunger passeth in this sort but thirst which proceedeth for want of humidity augments the more in eating because that victualls if they be solid dry up the humidity which resteth within the stomack Q. Wherefore is it that in Summer one drinkes more and in Winter they eat more then in any other season of the yeare A. It is because that the Summers heate drying our bodyes we must moysten and liquour them more then is usuall and by Antiparisticis it comes that in Summer the externe or outward heate is the cause that wee have lesse of naturall heate within the stomack to digest and on the the contrary in Winter the cold predominating upon the exteriour the naturall heate enforceth himselfe and gathers all into the interiour by reason whereof we eate and digest our victualls better Q. Wherefore is it then that in Autumne wee eate many times yet better then in winter A. It is not that in Autumne we have interiourly more
nothing A. Because the instrument of the smell being moistned by the the Rheum is altered and depraved Q. If good and sweete Odours come from heate wherefore is it then that dunghils and the excrements of the belly which are very hot stinke neverthelesse and are of a very ill savour A. No too much no excesse hath no temperature and in these things there is not onely heat but an excessive boyling of them but to the good smel is required a temperature not an excesse Q How is it that fishes can smel things under the water which wee cannot A. This hath bin a doubt whether the fishes can smell and doe affect Odours under the water but Experience hath shewed that they can being drawne by subtill unces and sweet-smelling pastes that the Anglers and crafty Fishers make for baits to take them with and the Philosopher hath so determined it Now the Fishes receiving or perceiving the odours by the Fistulaes and Conduits that the Greekes and Latines call Branchia without any respiration or attraction of aire covet them because they have no lungs for the most part but in our parts wee cannot sucke the water without breathing and in breathing instead of ayre we attract water which choakes us Q. Wherefore is it that perfumes are not so sweete smelling and pleasing neare the fire especially if the fire be sharpe and scalding A. Because that the too much asperous he ate of the fire dissipateth that which is odoriferous and by that meanes the odour exhales with the fume but if the fire be moderate the odours are more easily sented Q. Wherefore is it that in Winter we sent lesse the perfumes and odours then in Summer A. Because that the cold thickens the ayre and yeelds them more soft and slowly and as immoveable to beare the odours as also that the odour proceeds as I have often said of a temperature hot and dry the cold taking much of the vertue and perfection of the odour Q. VVherefore is it that hidden flowers smell not so well as others A. Because that the terrestrial part mingling with the odour bemusts the point of the odour Q. Wherefore is it that dogges have not as good a sent in the Spring-time as in any other time of the yeare A. Because that the great quantity of flowers which yeeld divers odours in that season deceiveth the dogges nose and makes them to lose the sent of the fumes and traces of the beasts Birds Q. WHerefore is it that wee have divers kinds of passengerbirds and not of foure-footed beasts A. Because that those birds being very chilly flying the rigour of the Winter and therefore fly into hot regions as also that it is more easie for them to carry themselves other-where then for the other Animals and to search the regions more temperate Nature having given them to that end wings Q. Wherefore is it that Birds being covered with feathers the which should keepe them marvellous warme are neverthelesse more chilly then foure-footed beasts A. Because that the quilles of their feathers let loose and inter-opens their skinne and by this meanes give way and make more overture for the cold Q. Wherefore is it that Birds have their sight more sharpe and subtill then other Animals A. It is because they are composed of a matter more ayry and subtill because whereof they are light and can lift themselves up in the Ayre and some of them dare looke fixtly the Sun shining in their face even at noone-day Q. Wherefore is that Birds have neither bladder nor tonnell thereto A. Because they pisse not and therefore those parts were to them unprofitable Q. But wherefore pisse they not since they drinke A. Because they have need of a great quantity of humidity to nourish and entertaine their feathers withall and on which they imploy their drinke as also that by drinking they make their excrements more humid the dry and the moist issuing out by one and the same conduit Q. Wherefore is it that birds have no teeth A. Because that the matter of the teeth is imployed in their beake and that they cannot have both together as also that having their stomacks very hot they can digest their victuals without the wing it and by that reason they have no neede of teeth for Nature hath done nothing in vaine Q. VVherefore is it that birds in sleeping hide their heads under their wings A. Because they may avoide the cold from their heads Gold Q. WHerefore is it that Gold is the most heavy of all metalls seeing that according to the Philosophers and the Chymists themselues it is the least terrestriall A. Because it is extreamely solid and more decocted then any other of the metalls Q. Wherefore is it that all metals leave a thicke ordure or taint to the hands if by a frequent touching excepting onely Gold A. It is because that it is very well decocted and is the lesse fat for this fatnesse and ordure of other metalls is as a kinde of viscous grease Eares Q. VVHerefore is it that the Eares which have lesse of blood then any other part of the Face neverthelesse grow red and most then when wee blush with shame A. Because that the blood mounting with the heate to the visage covers us when we are ashamed runnes more willingly to the parts that are voide as to the Eares then to the others or else it is that they are nearer to the temples where the heat rankes it selfe the most often Q. From whence comes it that the Membrane called Mening or Tympan where lies the hearing breakes easily in the divers or those which swimme betwixt two waters A. It is because they are constrained to hold their breath a long time and in so doing this Membrane swells and the water comming to beate above it breakes it if they bring not some remedy as is the infusion of Oyle or stopping the Eares with a sponge or other such like things Q. But wherefore is it that in holding our breath out of the water this happens not to us by the impulsion of the Ayre A. Because that the ayre which comes to strike within ouâ— eares is not so grosse a body nor so strong as the water and so it cannot doe such a forcible effect Que. VVhat is the cause of the bitternesse of our eare waxe A. It comes from a putrified and corrupt humour which gathered together thickens and heats there within and being such can bee no other then bitter as are all things overcocted and rotten this humour neverthelesse is not unprofitable within the eares but being thickned fleas and other little flyes which may insinuate within the eares may trouble us are there taken by this conglutinate humour Q. From whence comes it that wee cough in scratching within the eares A. It is because there is a little conduit which answeres to the Lungs so that in rubbing or scratching within the eares there runneth often by this little conduit a little humidity which
the Oyle hee drawes that which is there terrestriall and our flesh being wholly terrestriall cannot he heated without blacking of it Q. From whence comes it that the heate of the Sunne melts wax and dryes durt or mud A. We must not onely consider but also the disposition of the agent as also of the subject or patient so then though the heate of the Sunne or of the Fire which melts wax bee the very same that hardens the mudde or the Earth but so it is that the disposition of the subject is very divers for the Wax being fusill that is to say apt to melt melts and runnes liquid in the Fire or in the Sunne the heate mooving the humidity even the same that is within it for wax is very moyst but the mudde and the Earth beeing of their selves very sandy and dry the same heate drawes out all the humidity which is to them a stranger and so it is hardened and dry in drying and dryed in hardning neverthelesse the fire may bee so violent and sharp that it may consume the waxe and reduce it into a cinder or ashes or extreamely harden the clay Q. From whence comes it that sometimes wee see a forme of a crowne or roundle about the Sunne or the Moone and likewise two or three sunnes at a time A. It comes from the reflection or beating back of the rayes or light of the Sunne by the opposition of some dewie clowd that is ready to melt Sorcery Q. HOw is is it that Sorcerers can transforme men into Wolves and other kindes of Animals A. Errour for that they cannot doe but they charme the eyes of men and especially of those which are in an evill estate of their soule or which have a weake and wavering faith for they cannot change forme without dying Q How can it bee that certaine wicked persons can be-witch with their onely looke and especially doe mischiefe to little children A. This is not as holds the Platonists and the Opticks by the rayes of their eyes but by some wicked and venemous vapour that goes out of their eyes or rather from all their body which hurts more the little children then perfect men because that the children being more soft and tender they are more easily affected and infected yet thinke I further that the same may be done more by charmes and spells or other detestable meanes that the sorcerers learne of the authour of all accursednesse Sweating and to sweat Q. VVHerfore is the sweat salt A. Because the most sweete and benigne part of the foode turnes it selfe into nourishment and the remainder into the excrements of which the hardest to digest retaining their crudities have also some pricking and saltnesse as the sweate and the urine Q From whence comes it that the sweat of the head smells not so ill as that of the other parts of the body A. Because that being lesse constrained it exhales more easily now it is lesse constrayned from the head then the others as it is easie to judge for that the haires grow there and increase by opening the pores of the skinne with more facility so then where the sweate of the head sents not so ill or at least smells not so ill as the other parts of the body it is because that it exhales more easily and doth not strive so to get out Q. Wherefore is it that when one wrestles when one leapes or doth some other violent exercise they sweate lesse then when they doe rest after such exercise A. Because that by these exercises they move the humours with violence and neverthelesse they give them not the leisure to gather together during the agitation as they doe when they rest after so great motion and stirring or else that it is because that wee retayne our breath forcibly within during that time wee so travell and labour which is the cause that the nervs streatching and spreading the Spirits stop the Conduits for the sweate and when wee repose suddenly after wee breath and blow so that the Nerves unbend and the spirits retire letting at liberty the sweate to issue for the sweating then so these two reasons besides many others are brought by the Philosopher upon this question but these two seeme to mee to bee sufficient Q. Wherefore is it that the Sunne heates more those which are naked then those which are cloathed and yet those which are naked sweat more then those which are cloathed A. Because that it dryes the humours of the bodyes of them which it heates naked and the cloathes turnes the heat of the Sunne retayning by that meanes the humours and hindring that they shall not be so easily dryed and consumed Q. From whence comes it those which rubbes and dryes themselves sweate yet much more then if they left the sweat still upon their bodyes A. Because that the drops of the sweat which are upon their bodyes stoppes the pores and hinders the issue of the sweat which is within but drying away the sweat which is upon their bodies they give liberty for that which is within to againe issue out Q. Wherefore is it that after wee have drunke fresh coole drinke especially in the Summer wee sweate more then if wee had not drunke it so coole and fresh A. Because that fresh and coole drinke thrusts out the heate the which constraineth with him the humours and dilates the pores making them issue to get forth Q. Wherefore is it that wee sweate more sleeping then waking Ans Because that the heate retiring into the interiours by the meanes of the sleepe during the which the parts exteriour are seized with cold and so it thrusteth out the superfluous humidity which hee sendeth also to the braine Que. Wherefore is it that in stewes or hot houses or within hot bathes they sweate more when it is cold weather then when it is hot An. This is by an Antiperistasis for the cold thrusting and shutting the heate within the body it makes to exhale the humidity without by the pores Q. Wherefore is it that wee doe sweate more going up a hill then comming doâ—ne A. The reason is very easie for naturally our bodies are heavy and incline downeward by reason whereof having more paine and that wee breath with more difficulty in mounting then in descending wee also sweate the more Q. Wherefore is it the Physitians hold that cold sweate is a certaine index or signe that the body is in an indisposition and hold not so of the hot sweats A. Because that sweate is a kinde of excrement the which being but in a little quantity may easily be heated but when it is in abundance not For on the contrary it remaines cold now the superfluities of excrements being the ordinary cause of sicknesses it must bee that when it is in great quantity as is judged by the coldnesse the body is then in a great in disposition Q. Wherefore is it that the Physitians call â—th sweating of aguish folkes unprofitable if after the
same the Fever torments them strenger then it did before A. Because that such sweats are rather indices of weakenesse then of health as also that the excrements and the most subtill parts of the evill humours evaporate onely by the sweate the more grosse and dangerous remaining still within Spots Q. VVHerefore is it that little white spots come oftner upon the nailes of the hands then of those of the feete and sooner to little children then to men of perfect age A. It is because the feete by the continuall travell and exercise of going consume the flegme which is the cause of these white spots and on the nailes of the hands of little children sooner being they are more flegmaticke and more moist then men of perfect age they are therefore more subject thereto Q. From whence proceeds that the spots which appeare in the round of the Moone make arepresentation of a humane visage A. It is because the Moone hath some parts more thinne more smooth and simple then others the which for this cause are so much the more cleare and transparent the other parts which are more thicke remaine to our aspects as shaddowie cloudy and spotted shewing to us darkely which are the cause that the parts more cleare seeme to rise up and to make a resemblance of a humane visage being for certaine that things darke appeare not so far off so raised up as those which are white or cleare Plutarch hath made a Treatise upon this subject where hee hath many words without any reason or truth or truth-like but the solution before is of that great Arabian Philosopher Averroes Q. But wherefore is it that wee perceive it rather with a humane face then with any other image A. It is because of the roundnesse of this Planet especially when she is in the full for then representing to us a humane head shee after represents to us the face The Earth Q. HOw is it that the earth can subsist in the other Elements without tumbling or falling towards unto the other Hemispheare seeing that a little peece of it cannot be sustained neither in the Ayre nor in the VVater but descends alwayes downeward A. A little piece of Earth tends alwaies downeward because it is not in its owne naturall place as doth all this great and heavy Masse which maintaines it selfe in his natural place by his proper waight and cannot shrink nor tumble to the other side of the Hemispheare or Antipodes no more then from ours for that were to mount not descend or to fall downward Q. Wherefore is it that the â—arth sometimes smells and yeelds a certaine pleasant odour A. That happens not alwayes nor in all earths but onely in â—hose which are good and ferâ—ile and that after long drinesse and heates there fals some small â—aine for the humidity of the Earth being well decocted by â—he heates and drynesse minâ—les it selfe with the raine and â—hen comming to exhale it â—eelds a certaine pleasing sweet â—dour as things well decocted â—rdinarily yeeld a good smell Q. From whence proceed the earth-quakes A. They either proceed from exhalations or from windes â—nclosed within the Cavernes of the earth which if they cannot get out strive to give themselvs way by force grumbling and murmuring within and in the end violently opening and bearing up the earth Winde Q. WHerefore is it that the winde is more vehement in a straight place then in a vast or open place A. Because that in a straight and shut up place his forces are more united and heaped together and in a vast place they are diffused and by the same meanes more loose Q. VVherefore is it that when the South-winde blowes wee finde our selves loose and sluggish A. Because that winde by his heat and humidity looseth and weakens the body Q. Wherefore is it that when the south-winde blowes the plants thrust out grow flowrish and fructifie more hasâ—â—ly then with other windes A. Because as I have formerly sayd this Winde is hot and moyst and heate and humidity are the efficient causes of generation Q. Wherefore is it that the falling starres I meane the exhalaâ—ions which being inflamed in the â—yre and fall to the Earth when â—hey are made very hot are a cerâ—ain index or signe of great windes comming A. Because that such fires which resemble starres in falâ—ing so high are ordinarily thrust downward by the winde which beginnes sooner to blow aloft then below Q. From whence comes it that the Windes blow from that side where there are few on â—â— clouds A. It comes from this that the winds themselves chase the clouds before them or dissipate them Q. Wherefore is it that the most cold windes dry the most A. Because they carry away with them the vapours and humidities whereupon they blow Q. From whence comes it that the windes are more weake in places where they begin to blow and in extending they fortifie themselves alwayes more and more A. Because that all things have their beginning ordinarily little and weake and especially things moving as then the Rivers increase to a measure and runne over or overflow the fields in receiving the Rivers of all sides so the windes augment them with the matters of exhalations and neverthelesse fortifie themselves by blowing more strongly as they still extend for the after-movings are fortified by the precedents Sight or seeing Q. See wee or as speake the Philosophers the vision or is it made by the emission or sending out of the rayes of our eyes or by the reception in our eyes of the species or images of obiects belonging to the sight For example when I see a house a man or a horse is it that the rayes of my eyes glancing upon those obiects bring backe the image to the sight or is it that the image diffuseth it selfe through the ayre and sometimes by the water which is the medium betwixt our eies the obiect and so is received into the sight A. This hath beene a very great dispute agitated â—long amongst the Ancients and even to this day is amongst the Opinionists but I will resolve it onely thus that the vision making in an instant it selfe the object of things most farre it is impossible that it can make it selfe by the emission of the rayes of the eyes because that in an instant it cannot penetrate to the objects as in example even to the very Stars and then to retire backe againe and to bring the images to the sight therefore it must be of necessity that the vision is made by the reception of the species or images from the objects the which representeth themselves in all the space of the medium which is betwixt the objects and our eyes if some opacous body hinder it not Q. Wherefore is it that comming out of darknesse and going into the light or on the contrary going out of a very cleare light place and entring into a shadowed place we see not very clear but as it were
is it that wee see more exactly upon one eye then with both by reason whereof to better see wee are accustomed to close or shut the one A. Because that although their mooving be accordant and uniform neverthelesse being double it is not so exact and certain as being simple because that proceeding only from one there is nothing that can bee it never so little yeeld their mooving unequall as also that all the two eyes having one selfe principall and one selfe faculty and vertue of their mooving and function it is more vigorous and certaine being joyned and united for when wee shut the one and hold the other open it runnes and yeelds all to that onely which is open as is easie to judge by the example of the question following Que. Wherefore is it that some little flie or some little straw falling within one of our eyes the soverayneremedy for thrusting it out is to shut or halfe-close the other A. Because that the visuall spirits which runne flowes or passe by the Nerves optick within the two eyes yeelding it selfe all in grosse into him which is open finding the other close and filling him thrusts out this hindring stranger especially if it be very light Q. Wherefore is it that having two eyes wee cannot for all that looke with one aloft and the other below or with one here and another there as wee remoove the Armes or the Legs diversly A. Because as I have formerly said in the first question both the eyes together have one selfe principall of Seeing and therefore one selfe mooving nature haveing so ordained it to the end that they should not deceive themselves in the perception of their object as if they regarded it diversly which is not the same of the Armes and of the Legges that have every one their particular principall of their mooving and of their forces Q. From whence comes it that pressing one of the eyes either above or below wee see the obiect double A. Because that by this means the muskells of one eye beeing more shut then those of the other wee breake the Society of the eyes which conspire and accord intirely in their moovings affections and passions and scituating the instruments of the sight the one more high then the other it is of force that wee see two objects for in this sort they making two divers moovings also wee see two times not one onely the which wee may understand by the example of the touch for if wee crosse two fingers of one hand putting the ends the one upon another and then rowle a little pellet it will seeme to the touch two pellets because you touch two times one selfething Q. Wherefore is it that having two eyes yet we for all that see but one onely species or image of the obiect A. No otherwise then although we have two eares yet we heare but one sound cause is the principall of their moving being one thing and these two organs making but one and the same sence but provident Nature hath so pleased that one sence should have two instruments to the end that if wee should come to the perfection of one the other might remaine quiet Q. Wherefore is it that we see not the obiect which is right against or close to our sight A. Because that the sight is made by the meanes or medium illuminated or transparent as the ayre is so that if there bee not a medium illumined or transparent as is the aire and the water cleare and cleane betwixt our eyes and the object wee should not see for according to that Maxime of the Philosopher the â—encible object being applied right against us or close to the organ of the sence hinders the â—encibility the which Maxime is infallible to the sence of the sight Q. From whence comes it that when we are greatly moved with choler our eyes grow red as Homer said of Achilles when he grew wrathfull against Agamemnon Ans It is because that then when the blood boyleth the more subtill parts of it mount aloft and appeare principally in the eyes because that they are transparent Q. VVherfore is it that smoake vinegar onions and other sharpe and biting things are ill to the Eyes A. Because they are extreamely delicate and have moreover the pores and conduits much open they are therefore more easily affected and offended with those things the which exhale from vapours sharpe subtill and biting Q. VVherefore is it that being so delicate they are neverthelesse nothing chilly for all the cold that such things make A. It is because that they have in them Luminous and hot spirits and moreover they are furred with fatty and many tunicks Q. Wherefore is it that the teares which proceed from sorrow and trouble are hot and salt and those which proceede from some malady of the Eyes are cold and little or nothing strongly salt A. In asmuch as the Eyes being infected with malady there is great quantity of superfluous humidity which cannot bee decocted by the heat remains cruse and by consequent cold and then when the eyes are not infected with malady the heat easily decocts the humidity which is the cause that so being well decocted it is hot sharp and saltish Q. From whence comes it that the left eye shuts more easily then the right seeing that the right parts of the body are more vigorous then the left A. Because that the left eye is more moist for moyst things are more easie to restraine and shut now since all the left side of the body is most moyst it appeares by this that it is more soft and lesse robust and strong Q. Wherefore is it that man is more subiect to have his eyes turned more then any other Animal A. Because that man especially in his infancy is more subject to lofty evills then any of the other Animals the which malady by the extreame convulsions which it gives may make the eyes to tnrne as being â—ore moveable and more deliâ—te and yet sooner then any oâ—er part of the body as also â—at man having the eyes more â—eare one to another then any â—ther Animal and looking beâ—wixt them to the forehead this 〈◊〉 the cause that this default is â—ore easily to bee remarked in â—e eyes of man Q. VVherefore is it that those â—hich have double balls in their â—es are suspected to be witches A. As the other imperfections â—f the soule are most often marâ—ed by the imperfections of the â—ody so this vice of the eyes is 〈◊〉 marke of this other vice of the â—oule Vrine Q. WHerefore is it that in the Vrine the more it is retained within the bladder the more it becâ—mes stinking and the fecale and grosse matter on the contrary the more it is retained within the intestins the lesse it stinks A. It is because the urine becomes more greasie more sharp salt and grosse within the bladder and by the same meanes more stinking because that it is there more decocted being long retained and on
the contrary the fecale grosse matter dries so much the more as it stayes within the intestines and stinks lesse the reason is therefore different because the matters are different for in the urine the humidity corrupts by the excessive decoction and in the grosse excrements it is consumed Q. Wherfore is it that Physitians â—udge of diseases by the urin of the â—â—seased A. Because that the Urine â—unneth through the body reâ—eives and retaines the affecâ—ion of the humours predomiâ—ate in it and by that meanes discernes the causes of the diseases which proceeds ordinarily from the superaboundance and superfluity of some humour Q. From whence proceeds the â—uppression of the Vrine A. The causes may be divers as the gravell of the stone or the stone it selfe sometimes hauing viscous Phlegme wherewith the conduits of the Urine are stopped within the raines or within the bladder c. Life and to live Q. WHerefore is it that men lived longer in the beginning of the world then since the world goes now alwayes in de clining both in quantity of body and in force be it in dayes or in length of life A. It is folly to say as some have esteemed that in the beginning of the world the yeares were more short then since for the Chaldeans Egyptians Hebrews Persians Medes Greeks Romans and other politicke nations have measured theiâ— yeares by the course of the Sun and those which divided the yeares in lesse then in twelve Moneths composed also the Moneths with more dayes then we doe sâ— that all comes to one reckoning Others will say that before the flood men eate not the flesh of Animals but onely nourished themselves with the fruits of the earth the which were very savorous the generall inundation or flood not having then borne away the fatnesse from them and that this frugality and continence prolonged their dayes this in my opinion might well ayde it but the true cause is that for the sins of men God hath cut off and shortned their lives when hee ordayned that thay should not after live beyond a hundred and twenty yeares although some would have this hundred and twenty yeares from the time which passed after that God so sayd untill the Flood If wee must yet yeeld a naturall reason we may say that it was expedient that in the birth and beginning of the World men lived more long time to the end they might ingender great number of clildren to people the earth but after that the Earth was well peopled it was not further needefull that they should remaine so long upon the same otherwise all republicks should be forced to disgorge themselves of the affluence of Men it would bee an occasion of great debates and noyse of Warres dissentions and of all confusion as also that the Earth were not able to furnish them with sufficient food to their nourture and therfore after all this considered wee ought often to thinke of our end and the state of future things teacheth us by the decline of the magnitude and force of the body and the life it selfe the intemperance of seasons the sterility and barrennesse of the earth let them bee to us an assured testimony that the World waxeth old even as sayth the Psalmist and that quickly and very quickly its end approacheth in speeking of life christian reader bethinke thee of thy death and of a more long and happy life in which thou shalt know both things naturall and supernatural Q. Wherefore is it that those which are of a sanguine complection live more longer then others A. Because the mixture of hot and moyst which is proper to the blood onely and not to any of the other complections is the best of all the temperaments for the conservation of the life Age Q. FRom whence comes it that old folke have their colour tarnisht and tanned like lead A. The same proceedes from the want of naturall heate even as during the great colds and frosts of the Winter the â—lood beeing chilled wee have the Skinne tarnisht the Flesh as rotten and the colour leaden and blackish or else it is that all rottennesse blacks and Age being a beginning of putrifaction produceth the same effect for it is the blood that giueth the vermillion colour which being dryed in our Age causeth this leaden and tanned colour Q. From whence comes the wrinkells of old folkes A. From the lack or default of the heate and moysture for the bodies of old folkes beeing very dry and much cold their skinne with drawes the humidity consumes and the cold hath the vertue to wrinkle and restraine it Q. Wherefore is it that folkes which are very old tremble grow croockt back stooping downe and cannot carry themselves upon their feet and also sometimes their belly and their bladder discharge themselves without their feeling it A. All this proceeds from the same default and lack of naturall heate which is the cause that the muskells in being weakned cannot easily further support the burthen and waight of the members but all the corporall masse trembles and boweth downward now the muskells of very aged persons being so debilitated unbend themselves and the excrements issue by the parts below without their feeling it Q. Wherefore is it that troubles make one old A. Because they dry the body and consume the good humours it is therefore that those which are afflicted with any griefe are ordinarily thirsty and dry Q. Wherefore is it that the Physitians prescribe and ordaine to old folkes to eate often and little A. Because that having very little naturall heate they must entertaine that which they have by little and little and neveâ—thelesse must not leave it long time without nourishment for even as a little lampe is quickly extinct by too great a quantity of oyle powred in all at a clap or time likewise the little naturall heate which remaineth in old folkes is extinct by a too great quantity of foode taken all at a time Q. Wherefore is it that old persons are given more to drinke Wine then young A. It is because that the naturall heat is weakned beginneth to fayle them which they would repaire by the meanes of wine which is hot Q. Wherfore is it that wine immoderately taken hurts them more then the young folkes A. Because that the little naturall heate which is left them it is easier surmounted by a great quantity of Wine which is then but as a stranger and is more strong Q. VVherefore is it that old folkes bâ—â—hink them better of that which they have done in their youth then that which they have done not long since A. Because that having had in their youth their sences perfect and vigorous and their sences then perfect and strong they have there ingraven more firmely the images of the objects but in their age the sences being debilitated the memory also weakened they cannot retaine so well that they there lodge Q. Wherefore is it that old folkes are so doubtfull A.