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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	foot_n	heart_n	knee_n	3,987	5	13.1456	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57647	Arcana microcosmi, or, The hid secrets of man's body discovered in an anatomical duel between Aristotle and Galen concerning the parts thereof : as also, by a discovery of the strange and marveilous diseases, symptomes & accidents of man's body : with a refutation of Doctor Brown's Vulgar errors, the Lord Bacon's natural history, and Doctor Harvy's book, De generatione, Comenius, and others : whereto is annexed a letter from Doctor Pr. to the author, and his answer thereto, touching Doctor Harvy's book De Generatione / by A.R.	Ross, Alexander, 1591-1654.	1652 (1652)	Wing R1947; ESTC R13878	247,834	298

is not Mandrakes because it is by the Chaldee Paraphrast interpreted in the Canticles Balsam for all Interpreters upon Genesis expound the word Mandrakes Nor 3 Is that sequel good the Mandrakes did not make Rachel fruitful in three years after therefore they did her no good at all in way of secu●dity for the best Physick doth not produce the wished effect always in a short space sometimes the contumacy of the disease somtimes the mis application sometimes the difusing of the remedy somtimes bad diet besides other things may hinder the operation Nor 4. Is this consequence valid Many Simples in Scripture are differently interpret●d Ergo the word Dudaim may not signifie Mandrakes I answer they may signifie as wel as they may not nay they do signifie Mandrakes as both the Hebrew Greek Latine Italian Spanish French English and other Texts have it besides the general consent of Expositors upon that place except the Genevans who would seem to be singular in this and therefore will have the word Dudaim to signifie any lovely or delightful fruit but then it may signifie Mandrakes which are every way lovely both in smell and colour and lovely they are in that they procure love for they have been used for Philters And what a weak reason is this Dudaim signifieth any pleasant fruit therefore it is a doubt whether it signifieth Mandrakes As if wee should say Pomum signifies any kind of fruits therefore it may be doubted whether it signifieth an Apple To be brief I would know whether it be a greater error in me to affirm that which is doubted by some or in him to deny that which is affirmed by all But to return to our aliments there are in them two things strange first that they are opposite to our natures both privately in that they have not our form and positively in that they have a contrary form as we see in marrow which is the aliment of the bones the one being soft and moist the other hard and dry and if it were not so there could be no action But this is to be understood before assimilation for afterward the same becomes both our aliment in repairing what is lost and a part of our bodies in assuming the form of our substance which is no lesse strange then the other III. Zacuta de Prax. mir l. 3. Obs. 139. reports a strange story of a Maid which fell into convulsion fits upon the pricking of her Image by Witches and their whispering of some magick words to it the Physitians were sent for they supposing these fits to proceed from some malignant vapour or humour in the Matrix gave her physick which made her worse then before hereupon they left her concluding that she was bewitched Afterward she fell to vomiting of black stuffe mingled with hairs thorns and pins and a lump like an egge which being cut was full of Emmets which stunk horribly at last she vomited out a black hairy creature as big as ones fist with a long tail and in shape like a Rat which ran up and down the room a while and then died Upon this a Wizard is called who by whispering some words in the maids ear and by shaving of her head on which she put a piece of white paper having these two letters written on it T.M. did withal lay on her head an As●es hoof half burned and so the Maid recovered I observe here 1. That there might be much ●uggling in this business for there is no relation or sympathy in nature between a man and his effigies that upon the pricking of the one the other should grow sick no more then there is between the sword and the wound that the dressing of the one should be the curing of the other This is a fancy without ground and yet believed by som whose faith is too prodigall I think rather that after the Maid fell sick these Jugglers made her Image and then pricked it so that the wounding of the Image did not make the maid sick but her sicknesse made both the Image and the wounds therein 2. This vomiting also might be an illusion for I have seen in Holland the like forgery It was given out that a maid in Leyden did vomit buttons pins hairs peblestones and such stuffe and I went and saw the materials but it was found out that the parents had first made her swallow these things in meat and then presently forced her to vomit all up again 3. These convulsions and vomited stuffe might be meerly natural without any Witchcraft for we have seen what strange sorts of vermin are bred in mans body and voided by purging vomiting and boils what unshapen and monstrous creatures have been produced by some women Parry tells us l. 25. de monstris of a Monster with an horn on his head two wings a childes face one foot onely like a birds leg with one eye on the knee born at Ravenna 1512. Lemnius speaks of a woman that was his patient l. 1. de mir c. 8. who first was delivered of an unshapen masse of flesh having on both sides two hands like a childs arms and shortly after there fell from her a Monster with a crooked snout a long neck fiery eyes a sharp tail and mans feet which ran up and down the room making an horrible schrieching till it was killed by the women I could speak of that German childe in whose head grew a golden tooth and of many other strange effects of nature but these may suffice to let us see all is not Witchcraft which is so called 4. This imaginary cure of the Wizard was effected after the humours were spent and the malignity of this disease gone at that time a piece of paper or a straw may do● more then all the sons of AEsculapius but had the Wizard used this spell in the beginning of the disease it had done the maid no good at all when nature hath mastered a disease that which is last applied be it but a chip carrieth away the honour of the remedy 5. The maids imagination might be a great help towards her recovery the force whereof is powerful both for curing and procuring of diseases Montague in his Essays l. 1. ca. 21. tells us of one with whom the Clyster pipe applied to the fundament would work as well as if he had taken the Clyster it self And he speaks of a woman who imagining she had swallowed a pin as she was eating a piece of bread cried out of a great pain in her throat and a pricking when there was no such thing but her own imagination nor could shee have any rest till she had vomited up all in her stomach then searching the bason she found a pin which the Physitian had conveyed ●hither and so the same conceit that brought the pin removed it IV. In some Regions men live longer then in others because the aire is more temperate the influence of the stars more benigne and the food wholesomer by which

to it selfe He saith Sect. 91. That paper or wood oyled last long moist but wet with water dry or putrifie sooner the cause is for that air medleth little with the moisture of oyle Answ. He should have told us the cause of this cause for why doth not air medle with oyle as well as with water The reason is because oyle is a more tenacious and dense substance then water and therefore resisteth the heat of the air longer and cannot be so soon evaporated and indeed it is not the air but the heat in the air that works both on water and oile for the cold air drieth up neither it may well harden them Take then two papers the one moystned with water the other with oyle and hold them near the ●re we shall see the one dried up long before the other so that his saying is erroneous when he inferreth Sect. 91. That fire worketh upon oyle as air upon water For indeed the air doth not work upon water but heat in the air or fire nor doth the fire work so soon upon the oyle as on the water when they are at a distance Again he saith That white is a penurious colour and where moisture is scant Answ. There are many things which want moisture and yet are black as divers dry stones and coals many bodies are not scant of moisture and yet are white as Lilies Milk Snow There is as much moisture in a white Swan as in a black Raven But when he saith Sect. 93 That Birds and Horses by age turn white and the gray hairs of men come by the same reason he is mistaken for it is not want or scant of moisture but want of heat rather that is the cause of whitenesse for old men abound more in watrish moisture then young men and therefore we see that cold climats produce white complexions and skins whereas they are black and swarthy in hot Countries Snow is not bred in hot Summers but in cold Winters and hoar frost is ingendred in cold Scithia not in hot Ethiopia Again he is mistaken when he saith Sect. 96 97. That the soals of the feet have great affinity with the head and mouth of the stomach so the wrists and hands have a sympathy with the heart For there is no more affinity between these parts then any other the feet have as great a sympthy with the heart and the wrists with the head as these with the heart and the other with the head If there be any affinity between the head and the feet it is by reason of the nerves and so the same affinity may be to the hands If there be any sympathy between the heart and the wrists it is because of the arteries and so the sympathy may be to the feet It 's true that the heart is affected in Agues by things applied to the wrists not because there is any sympathy between the skin muscles nerves and bones of the wrists with the heart but because the arteries which have their originall from the heart lie more open and are more tangible there then in many other parts of the body and yet in the temples and divers other parts of the body you shall find the pulse as well as in the wrists and things applied to these parts will work as powerfully on the heart as if applied to the wrists His Lordship is angry Sect. 98. Because we call the spirits of Plants and living Creatures Soules such superficiall speculations saith he they have But he should for the same reason be angry with the Scriptures which ordinarily calls the spirits of beasts birds and fishes Souls He must also be angry with all wise Nomenclators which have called living and sensitive creatures Animals because they have animal soules For animal is from anima Again I would know if this word likes him not how he will call these spirits of animals If he call them nothing but spirits then he makes no difference between them and all other tangible bodies For according to his doctrine there are spirits in stocks and stones as well as in plants and animals but I hope the spirits of these deserve another name then of the others which indeed according to the old and true Philosophy are meer qualities which word also he rejects as Logicall as though forsooth Logick or Logicall terms were needlesse whereas no knowledge is more usefull and necessary as being the hand-maid to all Sciences the want of which hath occasioned multitudes of whimzicall conceits and Chimera's in mens brains Again if he will not have these chiefe acts agents or movers in animals to be called souls or spirits but air or vapour or wind he will find that all these three are called by the word Anima 1. Aire is Anima in the Prince of Poets Eclog. 6. Namque canebat uti magnum pir ina●e coacta Semina terrarumque animaeque marisque fuissent 2. Vapour is called anima too in the same Poet AEn 8. Quantum ignes animaeque valent 3. The wind is anima also in Horace Impellunt animae lintea Thracie and animus in the Poet AEn 1. Mollitque animos temperat iras So then call the Spirits of animals what you will air vapour wind or spirit you will still find anima or soul is the term most proper for them and that this is no superficiall speculation My Lord in his second Century sect 11. Makes pictures and shapes but secondary objects to the eye but colours and order the things that are pleasing to the sight If he had said That colours are the chief objects of the eye he had spoken more properly then to say they are pleasing to the eye for some colours are very displeasing to some eyes As for order that is not at all the object of the sight for it is a relation and relations incurre not into the senses Again he saith sect 114. That the sense of hearing striketh the spirits more immediatly then the other senses This is a very improper saying for the senses are patients in receiving the species of their objects not agents upon their objects If there be any action of dijudication that is the work of the phantasie rather then of the outward sense and though I should yeeld that there were some actions of the eye yet the sense of hearing is meerly passive and therefore it is not the sense of hearing that striketh the spirits but the species of the sound which is received by the spirit in the auditory nerve and so conveyed into the phantasie so it is not the smelling as he saith that worketh on the spirits but the object that worketh on the sense of smelling Again when he saith sect 117. That dores in fair weather give no sound he speakes by contraries for if by fair weather he means dry weather then dores give the greatest sound I know not what kind of dores his were but mine sound much in dry Summers and but little in moist weather And this stands

and menstruous bloud as Galen thought For 1. In Trees and Herbs there is this naturall héat yet no menstruous bloud in insects begot of putrified matter there is this heat but neither seed nor the foresaid bloud 2. This heat must diffuse it self through all the least parts of the body without which they cannot live but if it be a body there must be penetration of bodies if there bee this diffusion if there be only an agglutination of this heat to the parts of the body then these parts have not life in themselves and consequently neither nutrition or attraction which are the effects of life and by which it is preserved and so the Fibres which are given for attraction are in these parts in vain 3. If this body of our natural heat did live before it was articulated and distinguished into membe●s then the heart is not the first thing that liveth besides it will follow that the soul may be the act of an inorganical body which is against the definition of the soul. 4. Nor can the bloud in the veins be this body because this bloud is the effect of concoction and nutrition and it is bloud only but that body of Galens is the effect of generation and the mixture of seed and bloud 5. If this natural heat hath no life in it then it will follow that the chief part of the living creature is without life 6. This heat then is a quality in children more vigorous and intense then in men because its work in these is only to concoct and nourish but in those to extend the body also which is a greater work and therefore requires more heat Besides children cannot endure hunger so well as men because their heat being greater wastes the bodie sooner where it hath not food to work upon children then are more hot intensively but men extensively because their bodies are larger according to the dimension of which their heat is diffused And although they can eat harder and more solid meats then children it argues not that their heat is greater then that of childrens but that their instruments of mastication which is the first concoction are better and stronger V. That mans body might be a fit habitation for the Soul it was made of all bodies the most 1 temperate and 2 proportionable 3 the most copious of organs so that it may well be called a Microcosm containing as in an epitome the parts of the great world 4. It was also made naked as needing no other arms or defence then what man was by his reason tongue and hands able to furnish himself with 5. It was made not of an heavenly but of an elementary substance because man was made for knowledge this is got by the senses these are grounded on the proportion of the 4 prime qualities of which the Heavens are not capable 7. It was made strait that 1 man may be put in minde of his original that he came from heaven in respect of his soul 2 That he might affect and seek after the things above not here below 3. He abounds more in spirits and heat then other creatures and the heat and spirits raise the body upwards towards their own proper place 4. If man had not been of a strait body his hands which were made for many excellent uses must have been hindred and employed with the feet for motion and supporting of his body 6. Hee was made with long feet that his body might be the more steddy and strongly supported with feet forward because all his actions and motions tend that way 7. He was not made with wings to fly because he had hands to make him fly on the water in ships and he had knowledg to make him fly to Heaven in contemplation with the wings of Faith we can fly swifter farther then David could have don with the wings of a Dove VI. Mans head is of all parts in the body the noblest therefore it is placed in the highest Region and nearest Heaven which it resembleth both in figure and use it is almost round 1. That it may be the more capacious of spirits and of brain of which is more in man then in any other creature because in him is more variety and perfection of animal spirits then in other creatures 2. That it may bee the fitter for motion 3. That it might be the stronger and more able to resist injuries Again for use It is like Heaven for this is the seat of the Angels or Intelligences and that is the seat of the Intellect so far forth as it is the seat of the phantasie by which the intellect worketh and of the senses by which the phantasie is informed And as all sublunary bodies receive life sense or motion from the Heavens so do all our members from the Head so that if our brain be wounded sense and motion in the body presently cease The head is that by which man is Lord over the beasts therefore deserved to have the highest place in the body it is the Citadel of this little world in the safety of which consisteth the safety of the body therefore hands feet arms and all are ready to protect the head when it is in danger Hence anciently the head and brains were honored above the other members they used to swear by the head per caput hoc juro per quod pater ante solebat When any sneezed they were wont to blesse them with a prayer because the brain is affected in sneezing Men use to uncover their heads to their superiours intimating that they discover and present to their service the noblest part of their bodies and for honours sake the Priest abstained from eating of the brains CAP. IV. 1. What the spirits are 2. They differ in seven things 3. The Woman is only passive in generation Her Testicles Arteries c. not spermatical parts the males seed evaporates why the child resembles the parents the bloud may be called seed 4. Adeps how generated Of the Lungs they are hot THE Animal and Vital Spirits are so called not only because we have sense and life by them but also because they first have life and animation in themselves for otherwise how could the soul give life and sense to the body by these which are not as some think capable of either 2. These spirits are parts of our bodies parts I say not solid and containing but fluxil and contained 3. They are one with the vessels members to which they do adhere one not specifically but quantitatively so the grisle is one with the bone that ends in the grisle 4. These spirits are not the same with the vapours that are in our bodies For the vapours are excrements and hurtful to us therefore nature strives to expel them but the spirits are parts helpful to us therfore nature labors to retain them 5. These spirits somtimes are extinguished by violence somtimes are wasted for defect of food and maintenance he that is

in the air because one who went down a hundred fathom into the sea returned with Coral in each hand affirming it was as hard at the bottom as in the air Answ. Boetius in his second Book of stones and gems c. 153. tels us that Coral doth not harden or grow stony till it be dead it seems then whilst it is alive its soft under water and therefore this Diver lighted upon a dead Coral but because that was hard it will not follow that all Coral under water is hard except all under water be dead There is also a difference between old and young plants the older the plant grows the harder it is perhaps this was not only dead but also an old plant It s no wonder then if Coral petrifie when taken out of the sea for then it dieth being separated from its matrix and element in which it had life and veg●tation and it seems by the same Boetius that the substance of Coral at first is wood for he saw some which was partly wood and partly stone not being throughly petrified which might proceed from some internal impediment it is therefore no more wonder for a sea-plant to petrifie in the air then for a landplant to petrifie in the sea or other waters This is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you would say ston-tree or stone-plant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it petrifieth when it is touched by the hands and because the Gorgons were turned into stones therefore in Pliny Coral is called Gorgonia 5. He likes not the opinion of the Ancients concerning the generation of Viscum or Misseltoe to wit that it is bred upon trees from seeds let fall there by thrushes and ring-doves his reasons are because it grows only upon some trees and not in Ferrara where these birds are found and because the seed thereof being sown it will not grow again and in some trees it groweth downwards under the boughs where seed cannot remain Answ. That Viscum is begot of seeds let fall by birds as the Ancients thought may be true and that it is an excre●cence of viscous or superflous sap as Scaliger writes may be true also Many things are procreated both with and without seeds there is an equivocall generation both in vegitables and animals which the learned Poet knew when he writ of this Viscum saying Soletfronde vivere nova quod non sua seminat arbos Now the reason why it groweth not upon all trees and in all Countries is because as the same Poet saith Non omnia fert omnia tellus there is not a disposition in the matter of all trees to receive this form nor in the climate or soile to animate this seed Yet Mathiolus observes that in Hetruria where is greatest store of Thrushes there is greatest pleny of Misseltoe which shews that this plant hath its originall from the seeds mixed with the excrements of those birds and therefore the old proverb was not untrue Turdus sibi malum cacat even in the literall sense and so where this Viscum is meerly an excrescence it may grow downwards under boughes where no seeds can come or remain 6. He can deny that a Snake will not endure the shade of an Ash Pliny and other ancients affirm it perhaps upon surer grounds then the Doctor denies it for though here in these cold Countries our Snakes may accord with our Ashes yet it may be otherwise in hot Regions where the Serpents are more venemous and the Ash-leaves more powerfull why may there not be somewhat in the shade of an Ash repugnant to the Serpent whereas the leaves and juice thereof are such Antidotes against poyson as Dioscorides and Mathiolus shew Cardan tels us That in Sardinia the shadow of the Rododaphne is pernitious to those that sleep under it making them mad He instanceth the dangerous qualities proceeding from the shadowes of some other trees and Lucretius affirms That the shade of some other trees procure pains in the head and other dangerous effects Arboribus primum certus gravis umbra tributa est Vsque adeo capitis faciant ut saepe dolores Si quis eas subter jacuit prostratus in herbis CHAP. XX. What the Ancients have written of Griffins may be true Griffins mentioned in Scripture Grypi and Gryphes Perez and Ossi●rage ●ha● THe Doctor denies there be Griffins that is dubious animals in the fore part resembling an Eagle and behind a Lion with erected ears foure feet and a long tail being averred by AElian Solinus Mela and Herodotus Answ. AElian tells us That Griffins are like Lions in their pawes and feet and like Eagles in their wings and head Solinus saith onely that they are very fierce fowls Mela that they are cruell and stubbo●n animals Herodotus onely mentions their names when hee shewes the Arimaspi takes away their gold from them S● Philostrates shewes That in strength and bignesse they are like Lions So Pausanius speaks of them but neither he nor the others named tell us in plain terms that they are like Lions behind and Eagles in the fore-part For Pliny and som● others doubt of this as fabulous 2. Suppose they had thus described Griffins as mixt and dubious animals yet this is not sufficient to prove them fabulous for divers such animals there are in the World Acosta tells us of the Indian Pacos which in some parts thereof resemble the Asse in others the Sheep Lerius speakes of the Tapiroussou in ●rasill which resembles both an Asse and an Heifer Many other sorts of mixt animals we read of as flying Cats and flying Fishes and some kind of Apes with Dogges heads therefore called Cynocephali Our Bats are partly birds and partly beasts They flye like a bird with two feet they walk like a beast with four They flye with their feet and walk with their wings saith Scaliger And which is a greater wonder there are Plant-animals or Zoophits partly plants and partly animals But he saith In Bats and such mixed animals there is a commixtion of both in the whole rather then an adaptation of the one l●to the other Here he is deceived for in Bats and such like Animals it is easily ●een what parts are of the bird what of the beast which we could not discern if there were a commixtion it is rather an adaptation then This is most apparant in that Indian beast which hath the forepart of a Fox the hinder part of an Ape the eares of an Owl and a bag or purse under its belly wherein its young ones hide themselves in time of danger Neither is it fabulous that these Griffins are greedy of gold which they preserve hide in the earth for I ●●ve seen Magpies doe the like I have observed one which stole money and hid it in a hole and perhaps it may be from this that Plautus calls Griffins Mag-pies Picos divitiis qui colunt aureos montes supero In Aulul And yet I am

leg hanging upon a stake as if it had been the stalk of a lettice That vvas a monstruous fish vvhich Scaliger speaks of having a hogs head vvith tvvo horns and but one bone in all its body on vvhose back vvas a bunch resembling a saddle In the lake Amara of Ethiopia is a kind of Conger having a head like a toad and a skin of partie colours In the Ethiopian sea is a fish resembling a hog in his head and skin vvith long ears and a tail of tvvo foot in length No lesse monstruous is the Hippocampus a fish like a horse in his head and neck having a long main the rest of his body is like our painted dragons He speaks also of a fish like a leather purse vvith strings vvhich vvill open and shut There is a fish having the resemblance of a calves head vvith horns There are fishes that have four ranks of teeth and in every rank fifty teeth Rondoletius speaketh of fishes in vvhose bellies have been found men arm'd at all assaies The Uletif is a fish having a savv on his forehead three foot long and very sharp Thevet tels us ●f a fish in the Sarmatique sea having horns like those of a hart on the branches vvhereof are round buttons shining like pearl his eyes shine like candles he hath four legs long and crooked pavves vvith a long speckled tail like the tail of a Tigre his muzzle round like a cats vvith moustaches round about There are s●a serpents of tvvo hundred cubits long Some fishes have been found resembling mitred Bishops others hooded monks and divers more shapes there are but none more strange then that vve read of in the Storie of Harlem in Holland out of vvhose lake vvas fish'd a sea-vvoman vvhich by a spring tide had been carried thither vvhen she vvas brought into the Tovvn she suffered her self to be clothed and to be fed vvith bread milk and other meats she learned also to spin to kneel before the crucifix and to obey her Mistresse but she could nebe brought to speak and so remained for divers years dumb They that vvill see more of fishes let them read Aristotle Pliny Olaus Magnus Arbian Oppian Rondoletius Gesner Aldrovandus Belon and others CHAP II. 1. Publick and privat calamities presaged by owles 2. By dogs 3. By ravens and other birds and divers other ways 4. Wishing well in sneezing when and why used 5. Divers strange things in thunder-struck people THat destruction and mortality are oftentimes presaged by the skrieching of ovvles the houling of dogs the flocking together and combating of ravens and other birds and by divers other ominous signes is no Gentil superstition or Vulgar Error as Dr. Brown Book 4. c. 21. vvould have it but a truth manifested by long experience Lampridius and Mar●ellinus among other prodigies vvhich presaged the death of Valentinian the Emperor mention an ovvle vvhich sate upon the top of the house vvhere he used to bathe and could not thence be driven avvay vvith stones Iulius Obsequeus in his book of Prodigies c. 85. shevves that a little before the death of Commodus Antoninus the Emperor an ovvle vvas observed to sit upon the top of his chamber both at Rome and at Sanuvium Xiphlirus speaking of the prodigies that vvent before the death of Augustus saith that the ovvle sung upon the top of the Curia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he shevvs also that the Actian war was presignified by the flying of owls into the Temple of Concord in the year 1542 at Herbipolis or Wirtzburg in Franconie this unluckie bird by his schrieching songs affrighted the Citizens a long time together and immediately follovved a great plague War and other calamities Pliny lib. 10. c. 12. shews that this abominable and funeral bird as he calls it portended the Roman destruction at Numantia and therefore one time being seen in the Capitol so affrighted the City that Rome vvas purified to prevent the evils vvhich that ovvle presaged Balthasar Cossa vvho vvas Pope and named Iohn the 24th vvas forevvarned by an ovvle that appeared over against him as he sat in Councel of the troubles vvhich justly fell on himself and by his means on others About 20 years ago I did observe that in the house where I lodged an Owl groaning in the window presaged the death of two eminent persons who died there shortly after Therefore not without cause is the owl called by Pliny Inauspicata funebris avis by Ovid Dirum mortalibus omen by Lucan sinister bubo by Claudian infestus bubo and the Prince of Poets among other ominous portenders of Q. Dido's death AEn 4. brings in the owls schrieching and groaning Solaque culminibus ferali carmine bubo Saepe queri longas in fletum ducere voces And in another place he makes the owl presage the death of Turnus AEn 12. Quae quondam in bustis aut culminibus desertis Nocte sedens s●rum canit importuna per umbras II. That dogs also by their howling portend death and calamities is plain by Historie and experience Iulius Obsequeus c. 122. sheweth that there was an extraordinary howling of dogs before the sedition in Rome about the Dictatorship of Pompey he sheweth also c. 127. that before the civil Wars between Augustus and Antonius among many other prodigies there was great howling of dogs near the house of Lepidus the Pontifice Camerarius tels us c. 73. cent 1. that some German Princes have certain tokens and peculiar presages of their death amongst others are the howling of dogs Capitolinus tels us that the dogs by their howling presaged the death of Maximinus Pausonius in Messe relates that before the destruction of the Messenians the dogs brake out into a more fierce howling then ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we read in Fincellus that in the year 1553 some weeks before the overthrow of the Saxons the dogs in Mysina flock'd together and used strange howlings in the woods and fields The like howling is observed by Virgil presaging the Roman calamities in the Pharsalick War Obscaenique canes importunaeque volucres Signa dabant So Lucan to the same purpose Flebile saevi latravere canes and Statius Nocturnique canum gemitus III. By ravens also and other birds both publick and privat calamities and death have been portended Iovianus Pontanus relates two terrible skirmishes between the ravens and the kites in the fields lying between Beneventum and Apicium which prognosticated a great battel that was to be fought in those fields Nicetas speaks of a skirmish between the crowes and ravens presignifying the irruption of the Scythians into Thracia The cruel battels between the Venetians and Insubrians and that also between the Liegeois and the Burgundians in which above 30 thousand men were slain were presignified by a great combat between two swarms of emmets In the time of King Charls the 8 of France the battel that was fought between the French and Britans in which the Britans were overthrown was