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
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.
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 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
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
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
lifted up unto the middle region of the Ayre which as wee have formerly sayd is cold in Summer by reason whereof the Snow is there conserved which falls not so to the lower parts where in in Summer the heate is predominant Q. How can it bee that hot water cover'd with strawe conserves and retaines his heate and that Snow covered also with straw in a fresh place remaines inâ—ire without resolving or melting retaining his coldnesse seeing that heat and cold are two qualities diametrally contrary A. It is because the straw is not properly of himselfe neither hot nor cold nor dry nor moyst and for this cause it is called of the Greeeks Apoion that 's to say exempt of quality and neverthelesse is susceptible of qualities of the subject to which it is applied to in as much more easily that if it participates of any of them it is therefore it conserves and entertaines hot things in their heate and cold things in their coldnesse from thence comes it also that it is very proper to conserve the fruits and to keepe them from corruption and rottennesse Drowning Q. WHerefore is it that the bodies of drowned folkes come againe to swimme upon the water after few dayes and notedly as they have observed upon the ninth day A. Some say that nine dayes after the body is drown'd and sunke under the water the gall splits and breakes and the bitter liquor which was therein contained being runne out the body lifteth it selfe upon the water Others hold that the gall crackes not for all that but that all the parts of the body being attenuated and thinned by the moisture of the water and the grosse humours being evacuated it is then more suple and comes againe upon the water some dayes after it is drowned But it seemes to me that it is rather because of windes which ingender within the caules filmes or membranes which cover the intestines and the belly called of the Physitians Omentum peritonium as an excessive swelling of the belly shews us for all corruption and rottennesse is ingender'd of heate and heate dissolves humidity and it ingenders winde the which reason is subtilly brought forth by Cardan Q. Wherefore is it that the bodyes of drowned men comming up upon the water swim upon their backs and those of women upon their bellies A. To attribute this as some have doe to the prudence of nature which hath a will to cover the secret partes of the one Sexe more then of the other seemeth to mee a reason too light and I will like better to say that it is because of the difference of the parts of the one and of the other for women have the vessells of before more ample large and capable then the men as the naturall parts the matrixe and the conduits of the Urine which is the cause that they are lesse subject to the stone and beare their children in their flancks besides that their breasts are spungeous and drink up a great quantity of water which weigheth and heavieth much more the fore parts of their bodyes and by consequent drawes it downeward for it is certaine that the most heaviest parts still incline downeward on the contrary men have their shoulders more grosse and large then the women and the bones and ligatures of the vertebres or back bones more strong great and firme by reason whereof those parts incline downeward as also that they have the organes and conduits of the voyce and of their respiration and breathing more ample as it appeares in this that they have the voyce more grosse and more strong which being filled with ayre lifts their bodies upward and the face towards the Heaven and the back upon the water Night Q. WHerfore is it that in the night time griefes wounds and other of our maladies gather together and increase A. Because that in the day we see heare breath smell taste runne and have many other divertments which allayeth our griefes and in the night the sence of the touch is onely busied and is also more affected with griefes together the excessive cold and moysture of the night aydes to it also very much Q. Wherefore is it that wee heare better and more further in the night then in the day A. Because that the noyse of Animals and an infinite of such like things ceaseth in the night and all beeing still in silence and in rest the hearing peirceth better upon his objects and moreover our other sences and especially the sight distracts us much in the day not exercising then their functions the hearing being then the most sharp Q. Wherefore is it that we rest sooner and better in the night then in the day A. The reason politick is that the day is more proper to us for travell and labour because of the light but the reason naturall is that the night is more cold and moyst then the day and the cold and the humidity provokes sleepe as also that having travelled hither and thither in the day we repose and rest better in the night Smells and Smelling Q. WHerfore is it that man excels not in smelling as many other Animals doe A. Because that man in regard of his corporall masse having much more of braine then any other Animal and the braine being cold and moyst and the Odours on the contrary holding more of hot and dry is the cause that the smelling of men is weakned by the neighbourhood of the braine for the faculty of smelling lies principally in certaine little bosses or rundells of flesh which the Physitians call Mamelles which are above the nares or nostrills joyning to the braine Q. Wherfore is it that those which have the braine tempered with hot and dry excell in smelling above others A. Because the odours are of the temperament of the hot and of the dry Q. Wherefore is it that those which excel in smelling have also ordinarily spirits good and subtile A. Because that their brain being of the above said temper the heat serves them to the prompt conception of the objects and the dry to retaine them which are the qualities of a faire spirit Q. Wherefore is it that they have seldome a good sight A. Because that the instrument of the sight is watrish and moyst and that of the smell is of the contrary temperature by reason whereof they cannot much excell in both the two together Q. Wherefore is it that Arabia Felix Africa and other hot regions are very aboundant and plant plentifull in all Oderiferous and Aromatick things A. Because that being hot and dry they have the same temperature as the odours are of Q. Wherefore is it that the flowers which grow neere to Oignions have a more violent smell then otherwise they would have A. Because that the Onyon dry and heate the earth and communicate by that meanes those two qualities to the flowers the which qualities fortifie the odours Q. Wherefore is it that those which are Rheumatick smell very little or
feeling themselves weake in the field get unto their Garrisons their Castles and Towers best fortified and most strong Now the blood which gives a vermillion colour to the face and to all the parts of the body being retired to the within it must bee of necessity that the exteriour parts by the want of it become wanne and pale Q. Wherefore is it that they tremble A. Because that the nerves becomming cold slack and weake by the absence of the blood of the naturall heate and of the animall spirits which are retired into the interiour cannot support the burthen of the body but the members shake and tremble Q. Wherefore is it that without thinking on it they let goe their excrements by both the conduits below A. Because that the muskels of the vessells which contayne the excrements are so weakned by the absence of the heate and of the animall spirits that they slacke and by that meanes sometimes they escape without being perceived Q. Wherefore is it that those which are seized with feare by an inevitable perill or danger as for example those that are led to execution have ordinarily an extreame thirst A. Because that the heate retiring and gathering together as is said into the interiors dries them and there exciteth the thirst although the extremities of their bodies as hands and feet are very cold trembling Q Wherefore is it that we are soone frighted in the night and in darkenesse especially being alone more then in the day and in the light A. Some attribute the same to the danger that one may get by stumbling or other mischiefe when wee can see nothing but the question is of another kinde of feare then of the danger of knocks and stumbling for I will suppose that if one bee within a good bed and stirrs not the true reason is then that the enemy of humane kinde being a friend of darknesse and as the Psalmist saies marcheth in darknes and is then most redoubtable to men as being a spirit and of a nature more strong then ours and that it is so there is none that hath not sometimes approoved it as in going alone in the night and it may bee without apprehension of any danger at all bnt in an instant a suddaine feare seiseth upon them because in my conceit there is some evill spirit that wee doubt without seeing it as the weaker Animals are affraid approaching to the Lyon although they see him not I will not deny neverthelesse that the night also augmenteth all sorts of feare because of the enterprizes and surprizes which may bee made then with the most commodity but there is another naturall terrour which comes often to men when they are in a place of perfect assurance and as soone to the most couragious as to the veriest cowards for verily I have seene brave generous and magnanimous persons feare spirits in the night extreamly when weak and fellowes of base courage have marcht on a long way with firme assurance Vlysses in Homer durst not goe alone in the night but would have for companion Diomedes the most most valiant of the Greekes next to Achilles I will attribute neverthelesse willingly all these feares come from the force of the imagination and want of faith for by the one and the other wee propose a thousand terrours but hee which hath his confidence in God and inhabites as saith the Psalmist under the wing of the Almighty shall not bee mooved at all with the Arrow which flyeth by day or the Spirits which wallketh by night nor the nightly horrours shall not feare him and to put this in our memories the church sings this in our evening song Q. Wherefore is it that the haire will stare and stand up an end with feare and horrour A. It is because that such passions coole the exteriour parts of the body and by the absence of the heat which retyres with the blood into the interiour and the cold binding and restraining the pores the haire being by the same meanes bound and pressed from the root lifts itselfe up and stares Fishes Q. WHerefore is it that Fish eate upon their backs and their bellies aloft contrary to all other Animals A. Because they feare the prey should scape them below besides that they should make the shaddow of themselves in eating it if they held the prey or the food below them Q. Wherefore is it that Fish are more gluttenous then other Animals A. It is because that being very moyst they have need of the dry and that the watry food with which they ordinarily nourish themselves sustaines them not so well as the terrestriall together that for those of the Sea the saltnesse of which excites yet more their appetites and makes them so much the more devouring and gluttonous Q. VVherefore is it that Fishes are not so subiect to diseases as land-animals A. It is because they are in an Element more pure then the Earth for the Earth is much more mingled with mixt bodies then the Water Q. How can it bee that during the Winter and the extreame rigour of the cold when the water is frozen over with Ice the Fish which of himselfe is also very cold dyes not for all that coldnesse A. It is because that the cold occupying the surface of the water the heate retires to the bottome and the Fish also for the conservation of their lives Q. Wherefore is it that Fish begin to spoile and corrupt in the head and other Animals in their intrayles A. Because that Fish have not much ordure and excrements in their intrailes as other Animals the which for this reason begin to corrupt there but the Fish having otherwise very little braine instead whereof there is aire inclosed within their heads the which being hot and moist is the ordinary cause of their corruption Gun powder Q. HOw is it possible that so little a quantity of Gun powder should thrust out a ball â— bullet so farre and with such a strength or force as is marvellous A. Because that this powder which is firy being a lighted and reduced into flame occupies much more of place then when it was in his masse or earthly substance so that for to extend it selfe and to make way to the end to take up as much place as he needs it forceth the bullet which is before it to flie out with such an impetuosity that it thrusteth it out so very farre that it makes it breake and shatter all that it encounters Q. From whence proceeds this great noise and terrible bounce that the Peeces make A. The reason is neare the very same that is in the precedent question and more as the fire is active and violent it forceth the ayre inclosed within the Cannon to give it place and in this conflict the ayre being beaten and repulsed with such force with the Bullets issue which is within and then ensueth this most fearefull cracke Resounding and retaining Q. WHerefore is it that the high places
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