laughter and so they doe easily laugh It may also be said that they have tender and delicate bodies and laughter is no other thing then a spice of Joy wantonnesse or tickling Q. Doe you thinke that Love is so blind as he is painted or that his sight bee good A. Wherefore should not I thinke him blind sith amongst my neighbours I see the most ill favoured to be best beloved of the fairest Q. What people after your mind and judgement be most worthy to be beloved A. J thinke those that be learned beâ—cause they may give pleasure to the body profit to the Spirit and make their faâ—â— immortall Q. Wherein is the subtilty of women mosâ— discovered A. In that they seeme to love one alone and neverthelesse doe give themselves 〈◊〉 many Q. What woman thinketh her selfe mosâ— worthy to bee beloved the faire or thâ— foule A. Before J shall answer you shew 〈◊〉 a woman that thinketh her selfe to be foule Q. What meaneth it that the lookes oâ— Ladies doe wholly turne vs from all otheâ— objects and doe draw vs vnto them A. The lookes of Ladies be neere neighbour to the Image and imaginatioâ— of beauty then any other thing whicâ— above all things doth ravish our senses anâ— they doe pleasantly bind and captivate thâ— same of purpose in the end to bring theâ— to subjection Q. What be the conditions that an amorous Lady ought to have A. That she be not covetous that she be courteous and easie to be spoken unto neate and secret in her doings Q. What properties be requisite in a Lady that right well may bee called faire A. That she have a faire and a comely personage a faire neck a small body a little mouth and white teeth and cleane Q. Is this a proverbe good Love him that will love thee A. Yea very good for he is a beast that will not love being beloved Q. Whether is the man or the woman more subject to love A. That question is very evident a man is sooner taken and wrapt in love then a woman For we see that the man which is borne to a thousand good and great enterprises doth for loves sake abandon all glory and honour that he may receive Q. Why have the ancient and they of these dayes painted love with wings A. To declare that the desires of Lovers be high and labour to attaine high and great enterprizes Q. Who deserveth more to bee favoured of love the faire of simple and honest meaning or the foule that is sage crafty and well advised A. Prudence is the beauty of the mindâ— which continueth longer then the beauty of the body Q. Can love be without Iealousie A. I thinke not For testimony whereofâ—be Ovid Virgill Plutarch and Boccaceâ— who writeth in a Sonnet If Love lived without Jealousie c. Q. Why he Ladies sooner amorous of 〈◊〉 Souldier then of a learned man A. Souldiers be more liberall and not so subtill as Schollers be more easie to be allured with enticements of women There is no Souldier so brave if a woman say unto him that he hath a faire beard that his leggs be well proportioned that he is comely on horsebacke strong to encounter and overthrow his enemy but incontinently doth give over and submit himselfe unto her will and pleasure Q. What is the cause that many despising their wives be so fond vpon curtezanâ— and Harlots A. The Curtezans suffer not themselves to be seene except they be first painted but wives must often be seene of their Husbands which causeth them to seeme not to be so faire Or we may say that wives continually be at their husbands backes misusing them with vile and unseemely words which maketh them to tast of other meates and causeth them to imagine a thousand other appetites and lusts Q. Wherefore have Lovers so feeble voyces A. Of the feare that they haue to displease their Ladies And therewithall the unequall motions wherewith their Spirits are moved which forceth this feeblenesse of voyce Q. VVhether doth Love shew her greatest force either in making the foole to become wise or the most wise or advised man to become a beast A. If there be more paine to breake down then to build I beleeve there shall be more adoe ' to restore wisedome to him that hath lost it then newly to make him wise For love and folly be nothing else but analienation oâ— the good sense and wit Q. May a man dye through vehemeâ— Love A. Of this the History of Seleucus aâ—â— Antiochus may testifie and beare witnessâ— which may be reade in the first Tome 〈◊〉 the Pallace of pleasure lately published Q. Which should bee the greatest heart breaking the Lady dying in our sight anâ— presence or in our absence A. J would thinke by her presence foâ— the eyes doe give greater feeling of doloâ— and griefe then the eares Q. Whereof commeth it that men havâ— divers judgements of the beauty of wâ—â—men A. It is a proverbe derived from the anâ—cient Greekes that all faire and beautiful things be hard to be judged even so of thiâ— difficulty commeth this diversity of judgeâ—ments Q. How chanceth it that many whicâ— be esteemed men of very good judgment arâ— surprised with the love of foule and ill faâ—voured women A. It may be that they have marked 〈◊〉 certain beauty in them which doth appearâ— outwardly In like manner Painters and Musitians have judgements of draughts and â—â—cords whereof none doe take heed but â—â—ch as have skill in the same Q. Doe you thinke the discovering of Love to be the cause sometime that a man â—btaineth not his desire A. That chanceth many times by reason â—hat such women doe love their honesty â—ery much Q. Is the travell greater in secret and â—oncealed love then in that which is discovered and open A. Without doubt there is greater paine in concealed love because a man cannot vent the heate of love concealed which by communicating and counselling with some other may be made more comfortable and easie Q. Whether is more constant in love the man or the woman A. The man being both of body and spirit more firme in all affaires And naturally he is more constant and of better perâ—wasion in love Q. Whereof commeth it that he which loveth is most commonly beloved A. That peradventure may come because our Spirits cannot resist the amorâ—â— shots which doe proceed of the sweet looâ— that Lovers doe continually cast one upoâ— another Or else we will say that it is thâ— property of nature to couple and joyne likâ— to like and to scatter and divide the thingâ— which have no proportion together Q. VVherefore doe men say that to sneeâ—â— is a good signe in the deed of love A. Because it commeth of the braine which is as it were the little Canon and withdrawing place of all the Senses And it seemeth that all the Senses do agree and give their assent to the sentence and conclusion of Lovers Q. VVhereof commeth it that
to see that â—â—hich they love to love another Q. Who is most jealous the man or 〈◊〉 woman and which of them hath â—â—eatest occasion A. The woman is most jealous but â—â—e man hath the greater occasion the â—â—eason thereof and the cause I will keep â—â—lent for this time Q. Is the Iealous person blind or â—â—ath hee a good judgement to force 〈…〉 A. If Jealousie be moderate it sharâ—â—eneth both the judgement and sight in â—â—ch wise as it seeth and knoweth all â—â—ut if it exceed it is more confuse and â—â—lind then a Moule Q. Whom doth Iealousie become or â—â—hom doth it not become A. Iealousie is not comely in him that â—â—ath experience of the faithfulnesse of 〈◊〉 is Lady but Jealousie is not uncomely 〈◊〉 him that is a new Lover Q. Think you that where love is greaâ—â—â— there Iealousie may be great also A. Many doe thinke the contrarâ—â— because that the vehemency of loâ—â— doth so transport the person that heâ—â— never separated from the thing that 〈◊〉 loveth Q. Were it good for them that 〈◊〉 Iealous to dye without cause in thâ—â—â— rage what should they feare more A. It should be well imployed Q. Whereof commeth Iealousie A. Of envie and love Q. Is the Iealous man without judgâ—ment A. Not alwayes considering thâ—â— most commonly the scapes of Ladieâ— are discovered and hee is very blinâ— that cannot perceive them Q. What is the property of Iealousie A. It is to serve a thousand deaths 〈◊〉 prepare embushments for the honourâ—â— Ladies and to mingle in the middest 〈◊〉 other pleasures poysons mischiefes aâ—â— hatreds Q. Doe ye thinke that Love doth oneâ—ly intrap the light and tender hearts A. I doe thinke that it intrappeth all â—nd there is none that is able to shut the â—gate against him Q. Is it possible that a noble spirit for 〈◊〉 small matter may be entrapped A. I beleeve that it may for every gentle spirit for each little trifle is enflamed whose noble and gentle mind is subject to Love Q. Is it sufferable to falsifieâ—faith in â—ove A. Why not sith it is nourished onely with deceit treason and falshood Q. Is the service of Love more trouble some then others A. In effect it is more weighty and troublesome but in will much more easie to be disgested Q. What is it that pacifieth Lovers in their greatest travell A. It is hope Q. Wherefore doe they faine Love to be tyed to a pillar of Iaspper with a chaine of a Diamond and To pace dipped in the floud Lethe A. To provoke women to be pudike and chast and to turne their eyes from the wanton allurements which theâ—â— Lovers doe use towards them Q. Should the ingrate or vnkind wâ—â—man be beloved A. No because there cannot be founâ—â— a worse vice then ingratitude Whereâ—fore we ought to deeme her wholly transformed into the nature of brutâ—â— Beasts Q. Which is the truest service iâ—â— Love A. A stedfast and a constant faith Q. The Lover that is loved is he 〈◊〉 Servant or a Master A. He is rather a Servant then a Master for so much as he is clogged with a double chaine To love and to be loved by two chaines although that the one be voluntary and the other by necessity Q. Doe you thinke that a woman without the prejudice and hurt of honor may satisfie one that hath served her a long time and season A. J dare not say without prejudice But yet I will affirme that she is to be excused if she give him some â—ase that hath long and faithfully served her Q. Which is the greatest ingratitude that may chance in love A. Not to reward at all his Services Q. Why is the service of Love worthy of greater rewards then other A. Because the longer one continueth therein the greater bitternesse he endureth and suffereth Q. Thinke ye that Love hath placed his principall treasure in women A. J beleeve so because it hath given them the Soveraignty above all men Q. Who is the most fortunate in love the Attendant or the possessor A. The possessor hath one contentation but the attendant hath more then a thousand Q. Is Love the cause of good or evill A. Of good seeing he maketh fooles wise Q. Why doe men say that Love is a perfect Musitian A. Because hee tuneth the spiritâ—â— and affections which before had noâ—â— agreement Q. Why doe men say that a faire woman is a monster in beauty A. Because it is as rare thing as Monsters be Q. Doe Courtizans love or doe they faine to love A. There be many reasons to say that they love not but experience teacheth the contrary for J knew them that be madde for love and others that dye for the same Q. Wherefore doe Lovers many timâ—â— take vpon them long Iournies to ridde themselves from love A. Because daily travell in Iournies doe cause new and strange things to appeare able to cause a man to forget lovâ— I speake nothing of the paines mâ—â—â— have nor yet of the new loves that may chance which as one naile doth drive out another so they make and cause them to forget their first Q. Whereof commeth it that many Lovers the more they be ill intreated of their Ladies the more they be inflamed in their Love A. That commeth of a certaine constancy of Nature Or we may well say that all Lovers be not masters over themselves Q. Whereof doth it come that the woman is more Iealous then the man A. Because she is more fearefull and suspicious or else because she loveth with lesse discretion then the man Q. Whether is it more difficult to flye love or to dissemble it when one iâ— entangled with the same A. He that loveth not at all nor is overcome with any affections can without great paine dissemble love but where love ruleth and mastereth it hath such force that in despite of us he doth manifest and shew himselfe Q. How chanceth it that divers great amities and friendships are upon small occasion turned into great hatred and malice A. That commeth through the lightnesse and inconstancy of Lovers Q. How commeth it that he which 〈◊〉 soone taken with Love doth soone forgâ—â— it A. Hee is like to them that ride 〈◊〉 great gallop and by and by waxâ—â— weary Q. Why be some more given to their â—â—kin and of them take more pleasure theâ—â— of other A. For the conformity of blood Q. What meaneth it that althoughâ— divers women being of Nature covetous and hold-fast yet cannot givâ— themselves to love those that be rich A. They doe that to shew that they will not sell their good grace but 〈◊〉 willing to give it liberally as being 〈◊〉 a noble and gentle Spirit but how many shall ye find of that mind Q Why doe they esteeme it danger oâ—â— to love a man that is faire A. Because that such be most desired or they be of nature more proud theâ—â— other For Beauty is the Mother oâ— pride Q. Whereof commeth it
be Flatterers esteemed 〈◊〉 then those that are fallâ— A. Because the false man doth 〈◊〉 deceive onely but the Flatterer corrupteth men and therefore the 〈…〉 punished Flatterers by death as â—â—â—â—goras was Q. VVhat was the cause that â—â—â—igonus lost the most part of his Kingdome and was câ—nstrained to 〈…〉 with thâ— Romanes A. Because he gave more 〈…〉 Flatterers then to Hunnihall that 〈◊〉 him profitable counsell Q. What is the office of a good 〈◊〉 A. To doe well and not to caroâ—â— speake evill of him Q. Why had Epaminondas no regard 〈◊〉 be revenged vpon them that spake will of him A. Because he 〈…〉 such patiâ—nce proceeded of the 〈…〉 Q. What was the cause of the death 〈…〉 A. His evill life his lasciviousnesse 〈…〉 and the little justice tha◠〈◊〉 vsed Q. Why was Marcellusâ—reated â—reated Conâ—â—ull of Rome with Cato that dyed at 〈…〉 A. To the intent that by the gentle 〈◊〉 good 〈◊〉 of Marcellus the 〈◊〉 my and rigour of Cato might be moderated Q. What caused Nero to cause the 〈◊〉 or incontinently to be dispatched of life A. His naturall cruelty The contrary rested in Caesar for reward whereof in the end hee received 〈◊〉 Q. Why is dominion or rule so weighty a matter A. Because it is impossible to pleâ— all men Q. Why would not Caligula 〈◊〉 Emperour heare the accusation of 〈◊〉 person A. Because he would that no 〈◊〉 should hate him Q. What induced Dionisius to 〈◊〉 over his good nature wherewith he 〈◊〉 indued at the first and to become â—râ—â—in the end A. The mockes and cavillations his subjects who mocked him for 〈◊〉 looking a squint and for the grosenâ—â— of his body which is a notable examâ—â— to beware of jesting and backbitingâ— Princes Q. Why did the Magnesians crâ—â—â—sle Daffitas the Gramarian vpon 〈◊〉 Mount Thorax A. Because he did speake ill of manâ—â— specially of Lysimachus their Prince 〈◊〉 deare soveraigne Lord. Q. What is vertue A. It is a perfect entire reason whiâ—â— followeth the minds of the wise 〈◊〉 procureth them to shun and avoid 〈◊〉 Q. What is Avarice A. A disordinate appetite a cupidiâ—in atiable a disease which infecteth 〈◊〉 person making man vile and effeâ—nate But after the opinion of the â—ikes Plato declareth that he which â—ireth to be rich must give over his â—â—etites heape no treasure together â—â—her Philosophers affirme that Coâ—ousnesse is a disease that poysoneth 〈◊〉 body and maketh the mind effemiâ—â— and can never be recovered Q. Why was Acchius the King of â—â—dia slaine A. For his extreame Covetousnesse â—â—ich caused him to make Taxes and 〈◊〉 Imposts vpon his people to gaâ—â— together much treasure Whereâ—â— in the end his people did cast him 〈◊〉 the River Pactolus which is full of 〈◊〉 gold to the intent he might glut â—â—elfe with Gold after which he so â—â—ch thirsted The selfe same vice of coâ—â—ousnesse was the occasion of the â—â—th of Crassus who was slaine by the â—â—sians Q. What is liberality A. To use Riches indifferently 〈◊〉 is to say to spend neither too much 〈◊〉 too little So that it is as it weâ—â— meane between Covetousnesse and pâ—â—digality Q. Why was Scopas of Thessaly much contemned of the wise in his 〈◊〉 A. Because hee counted himsâ—â— happie for that his Counting hâ— was full of those things that 〈◊〉 profited himselfe nor yet any otherâ—â— Q. What is that mâ—kâ—th 〈◊〉 happie A. The bridling of his disordiâ—â— appetite Q. VVhy did Piso reprehend thâ—â— heralâ—y of the Emperour Oâ—ho A. Because he gave not his 〈◊〉 but threw them away Vertuâ— casâ—â— nothing away Vertue usurpeth nothâ—â— of any other mans Vertue hath neâ—â— nothing Q. Who were they that were â—â—ted infamous in Rome A. They that spent their goods 〈◊〉 on dishonest things and they 〈◊〉 did take Fines to enrich themsâ—◠〈◊〉 lawfull meanes Q. What was the cause of the evill 〈◊〉 of Sylla A. Because hee grew very rich in â—â—ort time which made him to be susâ—â—cted of bribery Q. Why did Plato say that to live â—â—ietly in a City both riches and poâ—â—ty ought to be expelled A. Riches maketh a man proud and â—â—verty induceth him to evill Q. Whereof commeth it that Caesar 〈◊〉 once blamed for his Liberality A. Because being but a private man 〈◊〉 used disordinate Expences unmeet 〈◊〉 his degree And it is to be noted 〈◊〉 that which is prodigality in a priâ—â—e person is Magnanimitie in a â—â—ince Q. How did Nicias obtaine the favour 〈◊〉 of the people A. By spending and giving his â—â—ods liberally although hee was not â—â—ry much commended of the Wise â—â—exdâ—â—er was greatly praised for deâ—â—ing of worldly goods esteeming his 〈◊〉 riches to consist in his Friends A. Those which are well gotten anâ—â— such as doe serve us and not we theâ—â— Q. What is Anger A. It is a certaine boyling bloâ—â— burning in desire to be revenged upâ—â— him with whom a man is offended 〈◊〉 is alwayes accompanied with wrath Q. What difference is there betweâ—â— anger and wrath A. The one consisteth in the 〈◊〉 the other in the deed and the one 〈◊〉 be without the other even as a 〈◊〉 may be drunke and yet notwithstaâ—ding is no Drunkard that is to say 〈◊〉 customed to be overcome with wine Q. Why did the Romans ordaiâ—â— that when their armies did prepareâ—â— encounter certaine bands should 〈◊〉 hast to give the on-set and there â—â—â—all should utter vehement cryes A. To astonish the Enemy and 〈◊〉 courage their owne Souldiers to 〈◊〉 more fiercely Q. Of what age ought he to be 〈◊〉 is first trained in the warres to 〈◊〉 him perfect in the art of warfare A. The younger he is the more perâ—â— he shal be in Warfare as witnesseth â—â—nniball who at the age of ten yeares â—â—owed his Father Amilcar in the â—â—rres Scipio tooke upon him to be a â—â—ldier at 17 yeares of age Q. Amongst the ancients who hath 〈◊〉 deserved the name of a good and â—â—â—ant Captaine A. J am of the opinion of Antigoâ—â— who judged Pirrhus to be the harâ—â—st Captaine that ever served in the â—â—res and most happiest if fortune had â—â—ered him to live out his time Q. Why was the Camp of Mars at Romeâ—â—inted â—â—inted hard by the River of Tyber A. To the intent that after sweating 〈◊〉 exercise of armes the youth to wash 〈◊〉 their sweat and dust should enter 〈◊〉 the River not onely to bathe themâ—â—ves but also to learne to swim a thing 〈◊〉 necessary in a Soldier as Alexanderâ—â—pented â—â—pented himselfe of nothing so much 〈◊〉 for that he never learned to swim Q. What causeth Idlenesse A. Cato said that by doing nothing 〈◊〉 did learne to doe evill Q. From whence came the gâ—â—… hardinesse wherewith Horatius Coâ—â—… was endued when hee sustained sucâ—… fierce assault given by the Enemies 〈◊〉 the woodden bridge of Tyber at Româ— A. Because he could swimme 〈◊〉 by the same meanes Caesar escaped frâ—â— his enemies in the warres at Alexâ—â—dria Sertorius also used
Love to causâ—â— them to be liberall and free hearted Q. Whereof commeth it that whiâ—â— Lovers doe talke with their Ladies spettle doth come and encrease in their mouthes A. The tongue oftentimes moved doth heate it selfe and that heate doth resolvâ—â— into spettle Q. VVhereof commeth it that wheâ— amorous Dames doe talke with their Lovers their brests seeme as though they would depart their besome doth leape and hop with such force A. That proceedeth of the great neighbourhood that the heart hath with the â—pâ—ppes from whom all the vitall spirits 〈◊〉 proceed who retiring them to the â—â—ests be the cause of such motions Q. VVhereof commeth it that divers amorous women doe oftentimes speake evill of their Servants or Lovers A. It is to put away the suspition that men may engender of their love or else for feare that men should backe-bite them Q. Why doe men so willingly kisse the eyes of them whom they love A. The eye is the dearest part of the body and in the eye a man may see and know what is hidden in the heart or else they doe it because the eye is the beginning of Love Q. Whereoâ—re doe Lovers hide theâ—selves when they goe about to content each other A. Because of the filthinesse of the act or by a naturall shamefastnesse for thâ—â— they seeme to doe a thing that is 〈◊〉 very honest Q. Wherefore be Lovers so curious 〈◊〉 know the name of their Ladies A. Because they suppose to findâ—â— the names some secret thing that maâ—â— yeeld them hope to enjoy the thing thâ—â— they so greatly desire or else we mâ—â— say that Lovers will not onely posseâ—â— the bodies of their Ladies but also havâ— all that is joyned thereunto and thaâ— which doth depend thereof Q. Whereof commeth it that Loveâ—â—â— be so importunate to demand of their Ladies how well they love them A. It is to certifie themselves thâ—â— more of which assurance the spirit doth appease it selfe and receiveth contentation Q. VVherefore doe Lovers delighâ— to carry about them any thing that hath beene their Ladies A. To be more agreeable unto them and the better to conforme themselveâ— to their desires and wills Q. Wherefore doe Lovers give their colours the one to the other A. The conformity of deeds and will doth engender and augment amiâ—â— Besides this the colours secretly doe give to understand the thing that â—â—n vardly we doe suffer as by signifying of â—nconstancie diminution of heate mockeries travels humility highnesse we doe shew it by the colours of a yea â—â—ow pale redde blew white gray and â—ncarnate Q. VVhat causeth divers Ladies esteemed wise and of good judgement to give themselves over to vile men infamous and wicked A. J have told you oftentimes that Love is blind and doth captivate the senses abandoning judgement and foresight in women specially in those that 〈◊〉 amorous whose wits be very weake and unperfect Q. VVhereof commeth the custome that the Greekes doe eate a confection made of Quinces commonly called Marmalade the first night of their Marriage A. Because they feare to disease 〈◊〉 weary their spouses at the first recoâ—â—â—er and meeting Q. Whereof commeth it that maâ—â— be in Love with Gardiners A. Their simplicity perchance is tâ—â— cause Or else because Gardens be dedicated to Venus and those that be coâ—tinually within them doe savour 〈◊〉 Rosemary Margerome or of some othâ—â— sweet hearbe Q. How chanceth it that the 〈◊〉 married women the first night of thâ—â— marriage goe so vnwillingly to bed aâ—â— doe rise the next day so lusty and joyfull A. That commeth of the perfectioâ—â— that they have received of the man 〈◊〉 then they know that they be womâ—â— indeed Q. Wherefore doth agreement in loâ—â— cause things to please vs which otherwise should not so doe A. Love of necessity doth inflamâ—â— For we seeing many to pursue the thiâ—â— we love the opinion which we have 〈◊〉 her beauty doth encrease in us Q. VVhy doth a word many times more allure the heart then long service A. Because service was not imployed â—â—o he purpose and the word was spoken â—â—o effect A. How commeth it that women â—â—ched vpon the Navell be incontinent revoked with a desire to enter the â—â—eld A. There be certaine veines in the â—â—aw whereof the Navell is made and he maw is the very seate of voluptuousâ—esse It is no marvell then if they bee â—oved thereunto when they be touched â—pon the same Q. What is the cause that some Lovers be better pleased with the Meancholike then with the lively and luâ—â—y A. Lovers be easily induced to beâ—â—eve that they be beloved and perceiâ—ing their Ladies to be Melancholike â—â—d heavy they esteeme that to come of 〈◊〉 care that they doe take of them and 〈◊〉 their affaires but it may be that it â—â—mmeth of the agreement and similiâ—â—de of complexion Q. Why be rich women more giâ—â— to love then the poore A. Idlenesse is the cause who is 〈◊〉 mother of all superfluity I leave to spâ—â— of the delicate meates and the gâ—â— wines that the rich doth use without â—â—ving any griefe or vexation which 〈◊〉 bleth their braine Q. VVhy is love most commoâ—â—painted with his eyes bound vp A. Because he blindeth poore Lovâ—â— and maketh them so like unto beâ—â— that they cannot at all discerne the 〈◊〉 perfections of their Ladies Q. Why doe Lovers delight to hâ—â— amorous Histories written by Authâ—â— of our time A. By the conformity of their passioâ—â— and likely hood of their affections Q. Why be women well content 〈◊〉 they be told that other women be in 〈◊〉 as well as they A. Because their fault seemeth 〈◊〉 lesse not being alone spotted with â—â—vice Q. VVherefore doe stepmothers lâ—â— their Sonnes in law and hate tâ—â— â—â—ughters in law A. They hate their Daughters in law because they draw all the substance from their Sonnes and they love their Sons in law as the principall goodnesse and solace of their owne Daughters Q. Why is Love better liked in the Countrey then in the Towne A. Because in villages there is not so great respect and for that all commodities and things are not to be found there Lover be constrained to apply themselves one to another Moreover the pleasure of Gardens of hunting fishing and other Countrey delights doe most commonly cause men to keepe themselves at home and to forget the â—â—oves and follies of Townes and Cities Q. Whereof commeth it that amoâ—â—ous women be more ticklish then others A. Women prone to love be delicate for the most part whose skisâ— be loose and soft more easie to be tickled Q. Why doe women love them most earnestly that had their maydenhead and men cleane contrary hate those women whom first of all they imbrâ—â—ced A. Women by the conjunction of 〈◊〉 man doe gaine perfection and the 〈◊〉 thereby maketh himselfe unperfect 〈◊〉 cause the woman is a creature unperfect and as the Philosophers say a creatuâ—â— caused and not compleate Q. Why be some hard
creature should be defrauded of his living Q. Wherefore doe the Physitians say that it is dangerous to let one blood that is fat A. The veynes of grosse men be hidden and small and besides that they have little blood â— Why doth the Camelion change colours so often A. That commeth of overmuch feare and for that he esteemeth his blood so deare Q. Why be rich men more subject to the gout then poore A. Because they stuffe themselves with many and divers meates or that they be too much idle or else because they use not convenient exercise The â—â—me may also come through too much company with women for there is nothing that corrupteth more the vertue digestiue then such excesse Q. Wherefore is it not good to speake when one eateth A. Because speech doth much let and hinder the chawing of meate or else it is for feare of entring or falling into some cough and strangling Q. VVhereof doth it come that the birds and fowles which be fat in this Countrey if they take their flight into the South parts or into Ethiopia they returne leaner then when they departed A. The South parts bee hot and dry and doth dry that which dwelleth in them Or we may say that in all places that be hot and colde both in Summer and in Autumne there be found fruits and seedes and the dayes are more longer Q. VVhat is the cause that birdes doe breed in the spring when they be leaâ—â— and in Autumne when they are fat and in good liking they doe not breed A. The spring time is a moderate season and all living things at that time be most temperate and by that meanes are more apt to generation Contrariwise Autumne is colde and dry and by that meanes lesse fit to that matter Q. Wherefore doe we sooner vomit upon the Seas then when we travell on foote or horsebacke A. Because to sayle vpon the Seas is a motion the which is not after our nature but to runne is To sayle is a moving vnaccustomable and all extraordinary things doe trouble man Q. Whereof commeth it that the first fruits as well of Beasts as of Trees if they come in their season be fairer then those that come after A. At the first bearings Nature is fresh and lusty in the other she is somewhat weake and impotent Q. VVhat is the cause that a dead coâ—pes is more heavy then a living body A. A living body is replenished with aire and fire which doth keepe it right vp for their nature is alwaies to mount on high Q. VVhy doth the excessive vse of women make vs weak A. Because it taketh away from vs our naturall heate Q. VVhy doe the Physitians command salt to be cast amongst the clouts of little Infants when they be swadled A. To harden the skinne Q. Why did Democrites forbid his schollers whom he desired to be chaste to eate rapes A. Because rapes through the great ventosity wherewith they fill our bodâ—â— prouoke lechery Q. Wherefore doe women with child forbeare to eate Rue A. For that it causeth them to be delivered before their time Q. Whereof doth it come that all oyly things doe take away the appetite A. The things which are oylie doe swimme at the mouth of the stomacke where the appetite is engendred even as the digestion is made in the bottome of the stomacke Q. Whereof commeth it that by too much vse of egre and sowre things men waxe olde before their time A. All things that consume naturall humidity doth cause age Q. What is the cause that things which are salt be noysome for the â—ight A. Because they pierce too much Q. Whereof commeth it that women if they chance to fall doe fall most willingly backward A. Because their hinder parts are more grosse and heavie then the rest through coldnesse which vnto them is naturall Q. VVhat is the cause that we be evermore fatter in the belly and in the guttes then in any other part A. Because the belly is neare the stomâ—cke where digestion is made Q. Why have women smaller feete then men A. Heate being farre greater in men then in women causeth them to grow in height engrossing and enlarging the superior parts Q. VVhat causeth man to be more â—â—clined to laugh then to weepe A. Because it is a pleasure to laugh and a displeasure to weepe Q. Whereof commeth it that some men doe snort sleeping other sleepe without making any noyse some doe speake betweene their teeth and some aloude and cleare A. This diversity doth proceed of the let that is in the apprehensive sences accordingly as they be stopped or free Q. Wherefore is smoake so contrary to the sight A. For the grossenesse and sharpenesse thereof The grossenesse is shewed in the fume that it engendreth The sharpness is manifested in that it mounteth aloft unequally and as it were like clouds Q. Whereof commeth it that breaâ—â— salted is lighter then other notwithstanding that Salt joyned to water should make it more weighty A. The heavinesse of the Bread commeth of the humidity and the more it is dryed the more lighter is the bread Q. VVherefore is not hot Bread wholesome A. Hot bread is very full of moistnesse and vapours which doe corrupt the blood Q. VVhat is the cause that when a Dog beginneth to barke all other dogs thereabout doe follow him and doe the like A. A Dogge because of choller wherewith hee naturally aboundeth hath both his sences and his hearing very sharpe Q. Why is not Bread made of pure meale nor that which is made of cleane Bran esteemed good A. All extremities are vicious the Bran because it naturally dryeth too much The floore of meale contraâ—â—wise causeth great nourishment but 〈◊〉 slimy and giving and consequently of too hard digestion Q. VVhy doe grosse men and those that have the Dropsie delight to eate pelt meale A. It looseth the naughty humors in grosse bodies and dissolveth the waterâ— humor which hurteth them and is tâ—â—perate betweene hot and cold Q. Why hath man longer haire then any brute beast A. Because they receiue greater nutriment and also because brute beasts doe often change their haire which happeneth not to man except through some great hurt Q. Wherefore doe the sweet savours delight vs and the stinking offend vs A. Like as in tunes there be both consonants and dissonants whereof thâ— one delighteth vs and the other offendeth vs Even so in savours sweet smâ—â— are the concords and agreeable to our nature and stinking are the discordâ— and dislike vs. Q. Whereof commeth it that abouâ— all other meates we love flesh best and that it doth profit vs most A. Because flesh doth yeeld more strength replâ—nisheth better our bodies Or else because it approacheth more nearer to our substance Q. How commeth it that such 〈◊〉 have the disease called Gonorrhea avoid â—â—eir seed without any pleasure A. Because their seed is thinner and lesse digested and their conduits made â—â—ider Q. How commeth it
that the Lyon â—oth so much feare the flame of â—ire A. Naturally the fire is hurtfull to the sight and especially to those that are hot and dry as chiefly the Lyâ—â— is Q. Whereof commeth it that manâ—ind hath the head more hairy then any other creature A. By reason of the great coldnesse of the braine and heate of the heart which panteth continually and bringeth forth many vapours which doe engender haire Q. Whereof commeth it that the Serpent doth so much flye the hearbe called Rue and especially the wilde Rue A. Because the Serpent is cold drye and full of Sinewes and the hearbe Rue of a contrary nature Q. How chanceth it that all gelded Creatures are weaker then tbe ungelded A. Because the strength commeth from the Coddes Q. Whereof proceedeth it that whâ—â— one is hungry the spittle is more bitter and salter then at other times A. Because hunger augmenteth choller the which easily turneth into bitternesse by reason of his sharpenesse Q. VVhereof commeth it that milâ—â— sometimes doth loosen the belly anâ— sometimes bindeth it A. That proceedeth of the divers qualities which are in Milke Q. Whereof commeth it that most commonly women are fatter then men A. Because they are colder and doe lesse labour Q. Why have not men so great breast as women A. Because they have no menstruall blood and further they have no vessell to retaine it Q. Whereof commeth it that great nipples or teates are not the best A. The heat is better inclosed in a little and round Nipple then in great Teates where the warmnesse of the milk â—â—neth out Q. Whereof proceedeth it that betweene thirteene and foureteene yeares the Nipple of young maydens doe begin to pricke A. Because at that age the menstruall blood beginneth to encrease in them Q. Whereof commeth it that the milke in a womans breast suddenly decayeth if she give herselfe to â—e immoderate in lust A. Because the menstruall blood doth not ascend to the breasts to nourish the child Q. VVhereof commeth it that those women that are with child of a Sonne have their right breast harder then the left A. It is because the male breedeth in the right side and so the menstruall blood comming to that side to nourish the child maketh it more hard and stiffe Q. Wherefore hath Nature given unto woman but two Teates onely and other Creatures more A. Because other Creatures doe bring forth many young ones at once and women most commonly have but one or two children at the most Q. But why is the thicke and plentifull milke a token of a man child and the milke that is cleare and thinne betokeneth a daughter A. The woman being with child with a Sonne is of greater heate which thickeneth and maketh the milke to digest contrariwise the milke of a woman being with child of a Daughter is lesse digested by having of lâ—sse heat Q. VVhereof commeth it that the milke of faire women is not so good as of blacke women A. Browne women are of hotter complexion and therefore have their milke better digested Q. Whereof commeth the disordinate desire that women with child have to eat things that are loathsome most commonly in the first or third moneth after they have conceived A. Such is the appetite as the humours be which are within And because the humours of women with child are corrupted it is no marvell although their appetite be without reason Q. VVhy doe Physitians appoint the bread for those that be sicke to be first tempered before it be given them A. The Leave â— hath a certaine corrupt heat in it which augmenteâ— fâ—â—â—ers in such sort that it corrupteth the â—read if there be too much Q. Whereof commeth it that 〈◊〉 pasty the more it is kneded the better is A. It is because the liquour 〈◊〉 meale and the leaven being well incâ—â—porated and the moystnesse resolvâ—â— the bread is more wholesome and bâ—â—ter Q. Whereof commeth it that 〈◊〉 outward parts of the body are more suâ—ject to cold then any other part of 〈◊〉 same A. Because they are thinner aâ—… further from the hart Q. Whereof commeth it that 〈◊〉 hearbes Purslin and Lettice doe 〈◊〉 coole and then warme the bodies of thâ—â—… that doe eate them A. Untill the digestion be made thâ—… coole the body but the digestion madâ—… they change into good bloud and 〈◊〉 encrease heate Q. Why is the Capon better 〈◊〉 〈◊〉 eaten then the Cocke A. The Capon oâ—eth not his moi 〈◊〉 〈◊〉 nesse because he treadeth not the 〈◊〉 Cocke doth and therefore is 〈◊〉 〈◊〉 Q. What is the cause that after sleepe 〈…〉 our selves A. To drive away evill vapours Q. Why doe they that have travelled â—eepe better then others A. Because the spirits desire to bee at â—est Q. Whereof commeth it that they which are drunke in beholding one thing doe thinke that they see two or maâ—â—y A. That commeth of the continuall and sudden motion of the eâ—es proceeding of the vapours and exhalations of the wine Q. Why is a Drunkard of better â—udgement in 〈◊〉 that are bitter 〈◊〉 salt and of evill east then any other A. A Drunkard hath his tongue better seasoned with the liquour and sweetnesse of the wine and hath more moistnesse in his tongue then he that liveth soberly whereby hee may the better judge Q. What difference is there betweene heavinesse 〈◊〉 head and Drunkennesse A. Heavinesse in the head causeth oppilations and stopping Drunkennesse commeth of subtile vapours which trouble and mingle themselves with the braine and the vitall spirits Q. Whereof commeth it that they which have grosse cheekes are of dull and hard understanding A. Grosse flesh commeth of grosse humours which also causeth grosse spirits and so consequently dull understanding Q. VVhy doe they rubbe their eyes that would sneese A. Sneesing commeth of heare and the rubbing provoketh heate Q. VVhy doe the Eagles drive away their young ones before they be feathered or fledge A. Because that without feathers they be very ill favoured or else because they be very ravenous Q. Whereof proceedeth it that most commonly a man doth sneese twise together A. Because there bee two holes or breathing places in the nose Q. Whereof commeth it that cold water being cast in the face doth stanch bleeding of the Nose A. It is because that by that meanes heate is driven in Q. Why is smoke painfull to the eyes A. Because the eyes be of a weake complexion Q. Why doe they live longest that dwell in hot Countries A. Because they are dryer and their naturall moystnesse and heate doth preserve them the better Q. Why doe we smell a thing lesse in Winter then in Summer A. Because the ayre is thicker and lesse moveable Q. Whereof commeth it that the urine the longer it is retained within the body the worse it smelleth and the excrement the longer it is kept the lesse it stinketh A. The excrement the longer it tarrieth in the body the more it dryeth and is of lesse
with it all disorder negligence and inordinate life Q. Why doe some praise poverty A. Because she teacheth all good manners nourisheth and maintaineth the good spirit and causeth assurance in man Q. Why is a rich wife to be eschewâ—â—d A. Because she doth not content her selfe with the estate of a wife but would be Mistresse and more then a Mistresse Q. Why is it better for a Prince to be Ioved then feared A. Because feare cannot alwayes last nor endure Q. Why is it said that in giving of benefits we ought to imitate the fertile fâ—elds A. Because they yeeld more then they receive Q. Why is delicate fare to be eschewed A. Because it corrupteth good wits Q. Why ought no credit to be given to Fortune A. Because she is inconstant Q. VVhy is it not good to follow the opinion of the common people A. Because they judge all things by their opinion and not according to the truth Q. What moved some to give counsell indifferently to avoid the conversation of women A. Because they bee all equally instructed in the schoole of malice as the Comicall Poet Terence affirmeth Q. Why ought a man to beware of extreame Poverty A. Because it destroyeth good wits Q. Why ought unlawfull gaine to be eschewed A. Because the end thereof is not good neither doth such gaine long continue Q. Why doe they compare a covetous man to him that hath the dropâ— A. Because he is sildome satisfied and cannot quench the covetous thirst wherewith he is alwayes infected Q. What was the cause of the comâ—andement that we have to hoâ—our Princes A. Because they are on earth a representation and lively Image of God who governeth all things Q. Why did the Persians make their children behold the orders and fashions of Drunkards A. To teach them to abhorre Drunkennesse by seeing the disordinance fasâ—ions of those that were drunke Q. Why did the Ancients say that it were much better to fall into the hands of Ravens then of Flaitererâ— A. Because Ravens and Crowes doe eate us when we be dead but Flatterers doe devoure us alive Q. Why is it not seemely for a man to praise or dispraise himselfe A. Because the one is a signe of folly the other of inconstancy Q. Wherein resteth true Amity A. In the unity and equality 〈◊〉 minds by following and refusing loving and hating one thing Amity is like to the Sun of the world without which all things are darke and out of order Q. How may a true friend be knowne A. By things uncertaine Q. Who be they that doe least feare death A. They that least trouble themselves with worldly things Q. What thing getteth friends A. Good fortune getteth them and ill fortune loseth them Q. What difference is there between friendship and hatred A. The one ought to be immortall and the other is mortall Q. Which is the best patrimony that man can have in this world A. To be spare and continent in living and if our goods be not sufficient for us let us be sufficient for our goods Q. What kind of avarice or covetousnesse is counted most honest A. The covetousnesse of time when it is imployed as it ought to be Q. What is the state of the rich covetous man A A continuall torment and an extreame dâ—sire to get goods together with feare of losse of the same Q. How may a man truly tearme temporall riches A. Heavinesse of mind snares and nâ—ttes to catch us and thornes that pierce through the heart Q. What chanceth to sluggards and to the flothfull A. To live barely and to rest without profit Q. What is the property of â—ortune A. To feare the mighty and to â—read under feet the simple Q. Why have the Ancients praised temperance above all things A. Because temperance encreaseth the pleasure that may be had in delectable things Q. Why is the idle and delicate life to be blamed A. Because with pleasure it bringeth a thousand sorrowes Q. Why did the Ancients so much commend the countrey life A. Because it is the mistresse of frugality diligence and Iustice Q. VVhy is a Ieaster or Parasite so displeasant A. Because they have but one song oftentimes reciting their lyes and jeasts Q. Whereof commeth it that the AE gyptians did cut off their skinne before their members A. To keepe them more cleane Q. Who be they that indeed are esteemed happy in thiâ— world A. They that can live and dispatch â—heir affaires without danger and in â—st to live in honour Q. Which is the first point to attaine â—sedome A. For a man to know himselfe and the more difficult it is the more profitable Q. In what sort should a man behavâ—â—imselfe in other mens affaires A. In such sort as he forget not his â—wne Q. Whilest we be young what thing â—ght we most to remember A. That one day we shall be old Q. What is he that liveth well A. He that boasteth not himselfe â—â—ereof Q. After what sort ought the ignoâ—â—nce of youth to be corrected A. By the wisedome of the old Q. What is he that is brave indeed A. He that can exalt himselfe Q. VVhat is the property of a gloriâ—â— man A. Râ—ther to abhorre death then to desire life Q. How doth vertue encrease A. Through perills and adverâ—â—ty Q. How may one avoid adversâ—ty A. By patience Q. How should we preserve 〈◊〉 goods and become subject to the inconstancy of Fortune A. In giving them to our friendâ— and in making participation thereof â— mongst those that wish well to us Q. To whom is Poverty noy someâ—â— A. To him that suffereth not thâ— same patiently Q. VVhat is the sauce that appertâ— neth to travell A. That is rest Q. Why is Fortune painted blind A. Because she blinderh her purâ—â—ers Q. What thing is very easie to be gotten and very hard to be kept A. Good Fortune Q. VVhat is he that is free indeed A. He that doth not beastly 〈◊〉 himselfe to his affections Q. What is it thaâ— maketh an evill â—an A. Too much Liberty Q. What ought he to learne above 〈◊〉 things that desireâ—â— to raigne and goâ—erme A. To sustaine Envie with great â—â—urage Q. What is that which most of all â—th overthrow Princes A. The poyson of flattery Q. How be true Friends gotâ—â— A. With Fidelity and like duâ—â— Q. VVhat is that which so sildome found together and rests in one perâ—â— A. Beauty with chastity wisedome and riches youth and continence Age â—ithout Jealousie Q. What is that which men call 〈◊〉 A. It is the death of the memory â—yson for man corruption of beauty â—dvertue and the flower of age Q. What is he that cannot speake A. He that knoweth not how to hoâ—â— his peace Q. Where is it most sâ—â—cially reqâ—â—â—it for a man to hold his peace A. At the Table Q. What is the true Image of 〈◊〉 A. The speech Q. What kind of man is most 〈◊〉 hated A. Those which use reproach Q. To whom
the same â—â—… sing the River of Rodanus Q. VVhy did the Romans erect 〈◊〉 Image of Claelia on horsebacke and 〈◊〉 otherwise A. Because they flying from kâ—â—… Porsenna shee feared not to passe 〈◊〉 〈◊〉 row the River of Tyber on horsebaâ—â— Or else as some say because she beâ—â—… sent back againe by the Senate of Râ—â—â— to Porsenna she presented him a 〈◊〉 Horse richly garnished Q. VVhy did Lycurgus make 〈◊〉 Maydens of Sparta accustomably 〈◊〉 runne and wrastle naked A. To make them the stronger 〈◊〉 abide the travell of Child Q. What ought a man chiefly 〈◊〉 aske of God according to the minâ—◠〈◊〉 Philosophers A. Good fortune after a man is enâ—â—d with understanding how to use 〈◊〉 same Q. What manner of thing is it to be â—â—ry just A. To have the knowledge of Diâ—â— and humane things Q. VVhat is the most grievous disâ—â— that may happen unto a Prince A. To love Flatterers Q. VVhy did Agamemnon the King â—â—re rather to have in his company ten â—â—tors then tenne Ajaxes A. Because the man that is wise is her to be desired then he that is harâ—â— For that occasion Antigonus desiâ—â— alwayes to have Zeno with him to 〈◊〉 him counsell concerning the afâ—â—ts of his Realme Q. VVhat bookes ought Princes to 〈◊〉 that they might learne to bee 〈◊〉 A. Those that give them admonishâ—â—t of their duty for no man dareth â—â—ke unto them that thing without 〈◊〉 feare which they may finde in â—â—ng Q. What was the cause of the grâ—â— friendship of Lysimachus towards â—â—lippides the Comicall Poet A. Because he did not flatter whâ—â— is many times the property both 〈◊〉 Poet and a Courtier Q. What is Pleasure A. A recreation of the spirit prâ—voking mans mind to thinke to enjâ—â— any thing although not grounded 〈◊〉 on reason and therefore it is alwaâ—â— an enemy to vertue Q. What is Ioy or Gladnesse A. It is a motion of the spirit pâ—â—â—ceeding of a certaine opinion of a thâ—â— which we hope to enjoy and thereâ—â— is unseemely for a man of great estâ—â— because it troubleth the mind and â—â—seth it to passe the limits of reason Q. Is it requisite then to rejâ—â— with measure A. Yea chiefly to have respect the inconvenience that might hapâ—â— by too much mirth as it chanced to thâ—â— two Roman women that thought thâ—â— Children to have beene dead in 〈◊〉 journey of Cannas which afterwaâ—â—â—enly returned safe contrary to 〈◊〉 Mothers expectations and as it â—â—pened to Chilo who dyed through much Joy Q. To what thing ought a man to 〈◊〉 most regard A. To Vertue then to his Health 〈◊〉 that to honest pleasures and finally â—â—iches Q. What is Prodigality A. It is a perturbation of the mind â—â—inishing vertue which consisteth spending extraordinarily and withâ—â— order of reason Q. VVhat was the cause of the death Apisius that wrote so diligently of â—â—ery A. He killed himselfe with nothing â—â—ut gluttony Q. What is Ambition A. It is a troubling of the mind so â—â—ent that it consumeth the heart 〈◊〉 spirit with great desire to attain to 〈◊〉 dignity and honour Q. What is it that a man ought to 〈◊〉 in this world A. All things that are honest Q. What is assurance A. It is a vertue proper to high 〈◊〉 lofty minds which approacheth 〈◊〉 vnto confidence and the property that vertue is to make a man alwaâ—â— looke with a bold and merry counâ—â—â—nance not studying or taking any 〈◊〉 for ought that may chance and propâ—â—â—ly it is a tranquility of the mind whâ—â— unto Phocion greatly exhorted Alexâ—â—â—der the great but in vaine Q. What is Magnificence A. Jt is a vertue proper onely 〈◊〉 Princes because it consisteth in grâ—â— and hard things and great expenceâ—â— Q. Who is he that worthily may called liberall A. Aristotle saith that it is he whâ—â— spendeth his revenue in good ordâ—â— and vpon things decent Q. Is there any difference betwâ—â— liberality and magnanimity A. Great difference although 〈◊〉 seeme to be but one He that is libeâ—â— ought to have respect how much 〈◊〉 doth spend what that thing is 〈◊〉 that he buyeth and above all thiâ—â— â—â—at he doe not exceed in expence of 〈◊〉 revenue The magnanimous and â—â—onourable without any care for pubâ—â—ke expence hath respect onely how 〈◊〉 may doe some great and valiant enâ—â—prise Q. Who was the most excellent aâ—ongst the ancients to acknowledge and â—â—compence a good turne done unto 〈◊〉 A. Pirrhus of whom it is said that was thought to have dyed for anger at he had not time enough to succour 〈◊〉 of his friends Q. What is the nature of an unâ—â—nk full man 〈◊〉 To forget the taste of good turnes 〈◊〉 if a man doe not persevere still in 〈◊〉 him good Q. Who loveth more either he that 〈◊〉 the good tnrne or he that receiveth 〈◊〉 same A. He thaâ— receiveth a good turne is 〈◊〉 to him that doth it The nature â—â—he debter is to shunne the company 〈◊〉 creditor and to disdain him when â—â—ath not wherewithall to pay him wâ—â—nt to despise all other Captaines A. Because he was ready in fight and knew how to defend himselfe Q. Why was Philip King of Macedonia so negligent and slow in the warres A. Because hee thought it better to overcome his enemy by policy then with effusion of blood Q. How chanced it that the Lacedemonians when they had obtained victory by force of armes did sacrifice a Cock and when they came upon the enemy by policy subtilty or knowledge they sacrificed an Oxe A. Because they esteemed policy better then strength Q. What vertues appertaine unto strength A. Magnanimity confidence assurâ—â—ce valour constancy stedfastuesse and patience Q. Why was Fabius Maximus crowned universally throughout all Italy with Grasse A. Because that crowne was ordained for Captaines and Generalls that could conduct their Souldiers to the warres and returne with them againe without losse and effusion of blood After that sort did Antigonus escape from the fury of Pirrhus Q. What ought a man principally to expect in the warres A. Opportunity Which Pelopidas Pirrhus and Marcellus knowing not how to use arrived very soone to the end of their lives Q Why did the Lacedemonians beat their children upon the 〈◊〉 of Jupiter A. To use them to be constant and to endure stripes without making complaint Q. What was the reason of a Law 〈…〉 which was â—hat the 〈…〉 A. Because weeping and 〈◊〉 doe â—â—itnesse 〈◊〉 a 〈◊〉 faint 〈◊〉 and effeminate â—â—eart Q. What meane the Poets to bring in â—rinces and Knights lamenting theâ—â—â—isfortunes A. To mocke them secretly for to pay him But the credit or desireth none other thing but the health of his debter whereby he may find meanes sometime to be paid Q. What is Constancy A. It is a vertue which properly resisteth sorrow and is contrary to Inconstancy Q. What is the property of Continency A. To vanquish and subdue the fleshly lusts And although it be a harder matter to vanquish then
to fight and resist yet the Ancients have better esteemed the continent man then the constant Q. What is Trust A. It is a sure hope and presage 〈◊〉 a good turne that we hope for as thougâ— it should without all doubt happen unâ—to us Q. Why was Chrysippus disdained oâ— all other Philosophers A. For his arrogancy for he boasteâ— that he knew all things Q. Why was Hippocrates blamed 〈◊〉 arrogancy A. Because hee wrote to Xerxâ—s King of Persia that he would not utter his knowledge unto barbarous people Q. And why was Zeuxes the Painter also blamed of arrogancy A. Because when he had painted Helena hee said that Leda her mother for all that she was gotten with child by Iupiâ—â—r had not made Helena so faire as he 〈◊〉 painted her Q. How ought a man to behave himselfe towards his friends A. In such sort as a man must thinke that in time to come they might bee enemies although that Cicero maketh a mocke at that opinion and saith that it is the poyson of friendship Q. How did Miltiades the Sonne of Cimon of Athens obtaine so great renowne A. Because there was no man how poore so ever he was but he would give care to his requests Q. Why was Viriatus so much esteemed of the Portugals who were without danger they durst not doe it openly Q. Whereof commeth it that Alcibiades was in his time compared to the fish called in Italian Polpo A. Because he was of a nature so tractable that he could man himselfe to all uses and fashions like to the fish called Polpo which taketh his colour of the Sand where he gravelleth or groundeth himselfe Q. Vpon what reason did Homer caâ—â— certaine people of Thracia halfe men and why did he say that the house of Protesilaus was imperfect A. Because the people of Thracia lived without women and in the house 〈◊〉 Protesilaus there were none bnt men The like affirmeth Menander of thâ— Geti or Gothes But what good can aâ— housholder doe without a woman surely in mine opinion J speake it noâ— to please women no more then a maâ— can live without meate or continuâ—â— without cloathing Q. Who was the first that taught 〈◊〉 man to live an active life A. 〈◊〉 and as Cicero saith such a life is very agreeable to God Q. What is vertue A. It is an Harmony or pleasant accord of Nature with other good things agreeing thereunto Q. VVhat is the chiefest goodnesse according to the Philosophers opinion A. To feele no kind of sorrow as Hierom Rhodiotto saith albeit that the Sâ—orques and Epicurians affirme the contrary Q. Why is Lycurgus amongst all the Law-makers esteemed the best A. Because he did observe and keepe that which hee himselfe commanded Q. Why did the Poets faine that Prudence was borne or 〈◊〉 of the braine of Jupiter A. To declare that wit and understandings whereof Prudence doth spring which causeth us to foresee all things undivine Q. VVherefore doe the Poets fainâ— Philocteres to bee banished from his Country and to wander by Hills and Dales daily weeping and sighing A. To declare that there is no sorrow nor accident how weighty soever it be which ought to induce man to violate nature or to kill himselfe Q. Wherein consisteth true force A. To abide and support all hard things and not to imbase his heart in adversity Q. Wherefore did the Ancients 〈◊〉 before they did sacrifice A. To declare that all disordinate thoughts proceeding of beastly affections be displeasant to God Q. For what reason did the ancient Romanes tearme God to be Optimum Maximum so much to say right good and very great And wherefore did they place Optimum before Maximuâ— A. The one Epitheton signifieth vertue and the other puissance or migâ—â—â— yet vertue was alwayes preferred as he chiefest Q. What moved Anoxagoras to give all his goods to his friends A. The more franckly to play the part of a Philosopher to yeeld unto heaven our true Country whereof wee doe take our beginning and issue the first fruites of our minds and spirits Q. What was the cause that Accius the Poet did make a Comedy intituled I l Cavallo Troiano in English the Trojan horse A. A desire he had to reprehend those that are slow of understanding that were ignorant to use time before necessiâ—y and not afterwards when ill fortune did succeed Whereof rose the proverbe Sero sapiunt Phryger Q. Wherefore did the Romanesâ—earme â—earme Fabius Maximus to be the Targâ—t of the Roman people and Marcellus the Sword A. Because the one gave himselfe to maintaine the Common-wealth but the other was eger and sharpe to revenge the enemies of the same And yet both they were set together by the Senates order that the gravity of the one might moderare the hardinesse of the other Q. VVherefore is Pompeius reproved by certaine Historiographers not to have beene skilfull and wise enough A. Because at the journey of Pharsalia which he lost hee left in an Island called Corsu a puissant Army wherewith he might have stopped the passage of Caesar Q. What was the cause of the death of the Emperour Otho A. The hazarding of the battell 〈◊〉 his enemies being as it were in despaire Q. What difference is there betweenâ— prudence and vivacity of wit otherwisâ— called pregnancy of mind or Sagâ— city A. Prudence giveth good counsell and the pregnant wit comprehendeâ—… and judgeth the counsell which is moâ—â— requisite the one being necessary fâ—â— the other Q. Wherefore was Paulus Minutiâ—… the companion of Fabius esteemed 〈◊〉 prudent and wise A. Because he tooke counsell of himselfe in that which he knew and followed the counsell of others in that which he did not understand esteeming him to be a sot and a beast that had not good advice in himselfe and would not obey them that had experience Q. What is the duty and property of them which be accounted to be fine witted A. To use their wits to each device and quality like unto the fish Balena which is a great fish in the Sea having a â—hole in his head wherewith hee taketh â—yre thrusting forth abundance of water sometimes here and sometimes there Q. Why was Lysander so flouted and mocked of his owne people A. Because he â—aunted and boasted himselfe to be the kinsman of Hercules not doing any sign or token of verrue 〈◊〉 all that he did was by trumpery and deceit Q. Wherefore was Helanicus of Eâ—â—irots so greatly esteemed for his subtilâ—y A. Because all that he did was for â—he publike wealth 〈◊〉 and not for his owne particular profit Q. What is Equanimity a vertue so much praised A. It is a certaine purenesse and constancy of mind wherewith we continue alike in prosperity and adversity not being pussed up with pride or abasing our mind Socrates the Philosopher and Antoninus Pius the Emperor was excellent in that vertue Q. Where is the seate of the affections in our bodie A. Joy resteth in the splene Anger
〈◊〉 the gall Feare in the heart Lechery 〈◊〉 the Liver Q. What manner of thing is modesty A. It is a moderation of our appetite which obeyeth reason Q. For what respect did Antiochâ— give so great thankes unto the Romanâ—… for leaving him so little a Countrey which before was a King so mighty 〈◊〉 Prince puissant A. His modesty did him him to uâ—derstand that he was discharged of great burthen which hindred him â—â—fore oftentimes from sleepe from eating and drinking Q. Wherein did Tiberius most of all declare his modesty A. In that being desired to take his people he said that it was the office of a good Shepheard to sheare his sheepe and not to pull of their skinnes Q. Dionysius of Siracusa wherein did hee shew himselfe praise worthy A. For being so modest that although he were come to the estate of a King yet he would not alter the manner of apparell which he ware when he was a private man Q. What manner of thing doe ye call shamefastnesse A. It is a certaine passion which maketh the person blush specially in any good and honest matter and proceeding of a certaine honesty of mind Many have tearmed it to be the mistresse of comeliuesse and the mother of honesty Q. What was the cause of the victory that the Persians had against Astiages A. The shame that their wives 〈◊〉 unto them when they fled from the battell who seeing them runne away like sheep lifting up their garments smocâ— and all said unto them whether will 〈…〉 and dastardly men you 〈◊〉 dare not stand to the battell Whither will ye flye Is there no way left for you but to pierce againe the wombes oâ— your mothers Which man like wordâ— although proceeding from women mouthes made that dastardly Nation to returne and gaine the battell Q. VVherein appeared the honesty 〈◊〉 Socrates so much 〈…〉 A. Many and sunâ—â—y wayes but specially in this point for when he heaâ—â— any one talke dishonestly hee hid hiâ— head with his cloake untill the othâ—â— had done his tale Q. What is Abstinence A. It is a vertue of the mind bridlâ— by reason drawing us from disordinaâ—â— appetites which we have after the good of this world Q. What is Continence A. It is a vertue of the mind which maketh our sensuall appetites subject to reason so that by Abstinence covetousnesse is refrained and through Continence Leachery is chastised Q. Who amongst the ancients was esteemed most abstinent A. Paulus Emitius chiefly in the victory that he atchieved of the Persians and in the enterprises of Spaine and Macedonia Lucius Acummius at the overthrow of Corinthe Q. And in Continency who hath excelled amongst the ancients A. Scipio the great Alexander and Caâ—sar Q. What is it that made the Corinthians infamous A. Because they sold their Daughters to enrich themselves Q. What was the cause of the defaâ—mation of Messalina the wife of Claudiâ—â—s A. Her dishonest intemperance and filthy lust who would not sticke to adventure combat with any adventurous Knight Q. How did Hieron of Siracusa 〈◊〉 so great fame being but the bastarâ— Sonne of a poore labouring man A. By great temperance honest and valour which did so shine in him that he was made Captaine Generaâ— of the Syracusiant amongst the Caâ—â—thaginians and in the end he behaâ—ved himselfe so well that he was maâ—â— King Q. What things are very 〈◊〉 A. Those which without respecâ— either of profite or commodity 〈◊〉 deserve of themselves to bee commenâ—ded And honesty is no other thing 〈◊〉 a provocation alwayes to doe vertuoâ— deeds Q. What was the cause of the glorâ— of Theseus A. The affection that he had to folloâ— the vertues of Hercules which cause him continually to be troubled bothâ— body and mind Q. In what vertue did Pomponâ—â— Atticus excell A. In modesty the companion 〈◊〉 honesty Such also were Hanniball Publius Surus Anaxilaus Epictetus â—nd King Philip of Macedonia Q. VVhat is the profit of Chastity A. To rule and governe the affectiâ—ns of the mind to chase away all disorâ—â—nate appetites to counterpoise riot â—ith reason and in all things to bee â—onstant Q. What difference is there betweene hastity and shamefastnesse A. Chastity is a generall chastisement four affections be it either leachery 〈◊〉 or covetousnesse But shameâ—â—â—nesse is tryed onely in containing 〈◊〉 leachery Those women then that â— chaste are such as have not commitâ—d offence neither in body nor thought at the shamefast are those which have 〈◊〉 to doe with any man but with 〈◊〉 owne husbands Q. How did Evagoras King of Cyâ—â—s obtaine so great renowne A. By not deceiving any man for â—â—ping of his promise gratifying his ends for his valour for being enemy to vice and all evill thoughts Q. What is moderate sparing properly A. It is a vertue neare unto modesty which is so necessary unto man thâ— without it he falleth into many vices causeth man to spend nothing superfluâ—ously and to spare nothing that is necessary to be spent Q. How may we godlily encrease 〈◊〉 goods A. By moderate sparing and by tifâ— iâ— the earth Q. What is sobriety A. It is a vertue that ruleth drinkâ— and eating without which other vâ—â—â—tues are obscure Q. How may that man become 〈◊〉 that is insatiable in drinking and 〈◊〉 A. By considering the follies which they doe that are drunke Q. Why did the Lacedemonians 〈◊〉 in their Feasts alwayes to cause one 〈◊〉 be made drunke for example unto theâ— children A. To make their children to abhorâ— beastly vice Q. How ought a man to drinke A. With such moderation that hee â—ay abate his thirst avoyding drunâ—ennesse the disease of the head and stoâ—acke which continually doe follow â—e same Q. What did obscure the great verâ—â—es of King Philip and Alexander the â—eat his Sonne A. Drunkennesse the like hapned â—â—so to Cyrus the lesse to Cato Promaâ—us and to the Sonne of Cicero Q. What signifieth wine so disordiâ—â—tely taken A. The blood of the earth converted 〈◊〉 to poyson Q. What made Masinissa of such â—eat estimation A. Sobriety and his being content â—â—ith such victualls as the meaner Soulâ—ers used to eate And by that sobriety 〈◊〉 behaved himselfe so well that at â—â—urescore and sixe yeares of age he beâ—â—t a child and at fourescore and â—â—velve he vanquished the Carthaginiâ—â—s Q. Why did Solon ordaine that man should lye with his wife but thâ—â— times in a moneth onely A. To accustome his people by liâ—â— and little to shamefastnesse a thiâ—â— that advanceth not onely women 〈◊〉 also men Q. How may a man avoid all horâ—â—â—ble and fear efnll things A. By vertue by which thing onâ—ly most cruell Tyrants have beeneâ—â— formed Q. VVherefore did Democritus 〈◊〉 out his eyes A. To the intent he might not 〈◊〉 the prosperity and insolency of 〈◊〉 Country men which lived without 〈◊〉 stice and all king of vertue Q. What priviledge have brave 〈◊〉 valiant men A. To be none of fortunes subâ—jects Q. Is it possible to
looking on the ground and his mouth shut Q. In Chiromancy what signifieth it when the mount of the Sunne is elevated or bowing downward A. It betokeneth much good or much evill Q. And that of Mercury A. Goodnesse or dulnesse of spirit Q. And that of the Moone A. Happy or infortunate voyages Q. And Mars A. Good or evill fortune in battell Q. And the Triangles A. Strength even as Angels doe signifie riches Q. How is the life of man divided A. Into a life contemplative civill solitary and wild Q. What thing is most harde to be tamed A. Necessity which the Gods themselves cannot resist Q. VVhat is requisite to be considered of our birth A. The conception the forme the birth and nourishment Q. From whence commeth deceit A. Of Trust Q. What be the properties of a wise man A. To rule the Starres to know and governe himselfe not to quaile through the assaults of Fortune with good discretion to spend the time not to bee afraid of death and to live neither in feare nor hope Q. What is the state of a covetous man A. Never to have rest and to be alwayes gaping after riches Q. What is the estate of Courtiers A. To be nourished with hope Q. What is the estate of him that loveth vertue A. To aspire alwayes to honourable things Q. Which are the goods of the soule A. Vertue and her traine honour glory quicknesse of spirit memory counsell and discipline Q. Wherein consisteth true Philosophy A. To endeavour to live vertuously Q. What is a chaste woman A. A miracle of miracles the path way to immortality a heavenly thing and an inestimable fortresse Q. Choniclers can they set forth 〈◊〉 illustrate the fortunes of Noble men A. Yea. Q. And Poets likewise A. They doe no lesse delight then instruct Q. Which be the goods of the body A. Nobility riches friends dignity an honest wife many children Q. What is Felicity A. Fortunate vertue Q. Which be the true goods and which the counterfeit of the body of the soule and of Fortune A. The counterfeit goods of the body are deformity and sicknesse Of the soule vice and ignorance and of Fortune base estate and poverty Q. What is Misery A. It is a vicious and infortunate life full of sorrowes and perills Q. Wherein consisteth the Musicke of the soule A. In temperance but as some hold opinion in strength Q. What is the office of an excellent Painter A. To know sundry kinds of beasts the differences of their sexe their age their properties and other things Q. Why were the wise women called Sybillae esteemed Divines A. Because they were the Secretaries and Trumpets of divine Mysteries Q. Whether is it harder to vanquish a Monster or to bridle the affections A. The affections are most harde to be subdued Q. What is the office of a Conquerour A. To pardon the conquered Q. What be the properties of Harlots and Courtizans A. To be â—ull of wily fetches damnable devises tyrannous scornfull subtill â—icorous evill conditioned with â—lluring lookes and shamelesse gestures Q. Why doe men love to wearâ—ings A. Because the same by circle resembling the Heaven and the precious stone the Starre besides that for the most part they are endowed with marvellous vertue they give also a â—ertaine gladnesse to the eye and to the hand an honour Q. How is the chastity of Lucretia knowne A. By her death as the like of Penelope by long abode Virginia by the disdaine of her Father the Almaigâ—â— Ladies by the halter wherewith they were hanged Cloelia by the sive Sulpitia by the Temple Dido by heâ— ashes and Hippo by her leaping into the Sea Q. Which bee the instruments of Chastity A. The Target of Medusa the Necklace of Iasper and the Chaine of Diamonds and Topazes Q. VVhereof commeth it that the Palme Tree representeth Constancie A. Because the more it is oppressed and the greater waight it hath the better it is Q. What is the property of age A. To make a man to be good of experience wise in his doings of good counsell when time requireth modest and temperate in word and deed and grave in considerations Q. Why ought a man to avoid carnall love A. Because his pleasures doe incontinently decrease but his sorrowes doe still remaine and he is stuffed with vanities dreames and vaine hopes Q. What is carnall love A. It is a furie full of care a strong sorrow and a weake strength Q. What properties have the Fountaines of Chius A. To make a man foolish and hard of understanding Q. And those of Paphlagonia A. To make them drunke that drinke thereof Q. And that of Suses A. To make the teeth fall Q. And that of Tharsa A. To make the voice pleasant and harmonious Q. And that of the Sunne A. To burne in the night and to be cold in the day Q. What that of Garramanta A. To freese twise in the day and burne twise in the night Q. What that of Examphus A. Bitter filthy and naught Q. What Fountaines of Arabia A. To make cattell change their haire Q. What that of Epirus A. It lighteth that which is put out and putteth out that which is lighted Q. What that of Carthage A. To cast forth oyle to heale beasts withall Q. What that of Neptune A. To make them to dye that doe drinke thereof Q. What the water of Dalmatida A. To make him amorous that drinketh thereof Q. The Rubie wherefore is it good A. Against poyson Q. What is the Granat A. To exhilarate and content the person Q. The Balais what is his property A. Never to bee hot with any fire Q. What the Saphire A. To make humble and chast Q. The lacint stone the Amethyst Sardony and the Asbeste wherefore be they good A. Against the plague drunkennesse evill fortune and fire Q. The Chrysolith Girassoll the â—â—sper the Turquis and the Agat wherefore serve they A. To reestablish the braine to make invisible to stanch blood to escape a danger and to give good breath to him that runneth Q. The Berall the Cassidony the Corneline the Corall the Chrystall and the Adamant A. To make the person amorous to preserve the understanding to mitigate hatred and anger to resist lightning to quench the thirst to draw flesh and yron Q. Which is the most worthy person the man or woman A. God hath alwayes given increase of excellency unto the last creature that he created And because the woman was last created and is as it were the chiefe of the worke of God she is truly the worthiest of all being made of the most excellent creature that God created that is to say of man Q. Which is most subject to their appetites either the man or the woman A. The woman was most purified in her creation and so she is most subdued to her appetites best Q. Tell mee the properties of the Phenix the Eagle the Swan the Faucon the Popinjay the Crane the Pelican the Peacocke the Nightingale the Turtle Dove the Pie and the Crow A. To be immortall high minded a good singer to have good wings to bee beautifull vigilant amiable glorious delectable sad chast royall and to prognosticate the time to come Q. The Larke the Cocke the Quaile the Swallow and the Storke what properties have they A. To be pleasant magnanimous delectable sadde and mindfull of a good turne Q. And the Lyon the Tygre the Elephant the Vnicorne the Beare the Hyaena the Wolfe the Panther the Rhinoceron and the Leobert A. To be vigilant swift obedient humble furious inhumaine a devourer to smell well to be faire and of great courage Q. The Bever the Hart the Squerill the fallow Deare the Ape the Foxe the Gray or Brocke the Marteine and the Wolfe engendred of the Hart A. To be providing of long life nimble fearefull a counterfeiter crafty sleepy honourable and spotted Q. What signifieth the colours of white greene yellow golden pale Orenge colour blew pale and cornation colour A. Truth hope gladnesse diminut on of amity inconstancy heate and revengement friendship treason and sorrow Q. The changeable colour the violet the Skye colour and the Tawnie A. Inconstancy government high state and low Q. The mount of Venus being elevated or declined what signifieth the same A. Love or hatred Q. The Mount of Saturne another token of Palmistry what signifieth the same A. Riches or poverty Q. How ought every age of man to be governed A. Sucking babes with milke the Infant with rods the child with shame the young man with good discipline the man with armes the old man with good counsell and the latter age is deceit and twise childishnesse Q. What be the titles of the Sunne A. The Sunne is called the Father of the day the governour of nature the life of the body the eye of the world the heart of nature the King of the Starres and the visible Sonne of God Q. Which be the wings of Time A. The time past the time present and the time to come Q. What bee the teeth whereby Time doth consume all things A. The day the night life and death Q. What is the cause that in our time men be not so excellent as they have beene in times past A. It is Nature which daily groweth worse and worse or else it is because vertue is not so much commended or â—steemed at this present as in times past it hath beene Or else it may be said that it is the custome of each age to make complaint of the present state FINIS Imprimatur T. WYKES March 14. 1639.