likewise corruptible and wil perish but so it is that it hath no need of nouriture and so by consequence it is eternall PLATO is of opinion that the world yeeldeth unto it selfe nouriture of that which perisheth by way of mutation PHILOLAUS affirmeth that there is a two-folde corruption one while by fire falling from heaven and another while by water of the moone powred 〈◊〉 by the 〈◊〉 and turning about of the aire the exhalations whereof become the food of the world CHAP. VI. At which element began God the fabricke of the world THe Naturalists doe holde that the creation of the world began at earth as the very center thereof for that the beginning of a sphaere or ball is the center PYTHAGORAS saith that it began at fire and the fifth element EMPEDOCLES saith that the first thing separate apart was the skie or fifth essence called Aether the second Fire after which the Earth of which being thrust close and pressed together by the violence of revolution sprang Water from which Aire did evaporate also that heaven was made of that Skie or Quintessence the sunne of Fire and of the other elements were constipate and felted as it were terrestriall bodies and such as be neere the earth PLATO is of opinion that this visible world was formed to the molde and pattern of the intellectuall that of the visible world the soule was first made and after it that which is corpulent that of the fire and earth first that which standeth of water and aire second PYTHAGORAS affirmed that of the five solid bodies which are also called Mathematicall the Cube that is to say asquare bodie with sixe faces went to the making of the earth of the pointed Pyramis was made fire of Octoedra or solide bodie with eight bases the earth of Icosiedra with twentie sides the water of Dodecaedra with twelve faces the supreame sphaere of the universall world and himselfe herein also doth Pythagorize CHAP. VII Of the order of the worlds fabricke PARMENIDES imagineth certeine coronets as it were enterlaced one within another some of a rare substance others of a thicke and the same mixed of light and darknesse betweene also that the bodie which conteined them all together was as firme and solid as a wall LEUCIPPUS and DEMOCRIRUS enwrapped the world round about with a tunicle or membrane EPICURUS held that the extremitie of some worlds were rare of others thicke and that of them some were moveable others immoveable PLATO setteth downe Fire first secondly the Skie then Aire afterwards Water and last of all Earth but otherwhiles he conjoineth the Skie unto Fire ARISTOTLE rangeth in the first place the impassible Aire which is a certeine fifth bodie and after it the Elements passible to wit Fire Aire Water and Earth the last of all which unto the celestial bodies he attributeth a circular motion and of the others situate beneath them unto the lighter kinde the ascent or rising upward unto the weightier descent or setling downward EMPEDOCLES is of opinion that the places of the elements are not alwaies steadie and certeine but that they all interchange mutually one with another CHAP. VIII What is the cause that the world bendeth or copeth forward DIOGENES and ANAXAGORAS affirme that after the world was made and that living creatures were produced out of the earth the world bowed I wot not how of it selfe and of the owne accord to the Southerne or Meridionall part thereof haply by the divine providence so ordering all that some parts of the world should be habitable others inhabitable according to excessive colde extreame heat and a meane temperature of both EMPEDOCLES saith that by reason that the aire gave place to the violence of the Sunne the two Beares or Poles bended and inclined as for those parts which were northerly they were elevated and mounted aloft but the southerne coasts were depressed and debased as much and so accordingly the whole world CHAP. IX Whether without the world there be any vacuitie THe schoole of Pythagoras holden that there is a voidnesse without the world to which and out of which the world doth draw breath but the STOICKS affirme that into it the infinite world by way of conflagration is resolved POSIDONIUS admitteth no other infinitie than as much as is sufficient for the dissolution thereof In the first booke of vacuitie ARISTOTLE saith there is voidnesse PLATO affirmeth that there is no emptinesse at all either without or within the world CHAP. X. What be the right sides and which be the left in regard of the world PYTHAGORAS PLATO and ARISTOTLE do take the East for the right part and the West for the left EMPEDOCLES saith that the right side bendeth toward the summers Tropick and the left toward the Tropick of winter CHAP. XI Of Heaven and what is the substance thereof ANAXIMENES affirmeth the exterior circumference of Heaven to be earthy EMPEDOCLES saith that Heaven is solid being made of aire condensate by fire after the manner of chrystall and that it conteineth the fierie and airie nature in the one and the other hemisphaere ARISTOTLE holdeth that Heaven is composed of the fifth body above fire or else of the mixture of heat and cold CHAP. XII Of the division of Heaven and namely into how many Circles it is divided THALES and PYTHAGORAS with his followers doe say that the sphaere of the whole Heaven is parted into five circles which they call certeine Zones cinctures or girdles of which circles one is called the Arctick and is alwaies to bee seene of us a second the summer Tropick a third Aequinoctiall the fourth winter Tropick and the fifth the Antartick circle which is evermore unseene as atouching the oblique or crooked circle called the Zodiacke which lieth under the other three middle circles above named it toucheth them all three as it passeth and every of them are cut in right angles by the Meridian which goeth from pole to pole PYTHAGORAS was the first men say that observed the obliquity of the Zodiack which invention neverthelesse Oenopides the Chian ascribeth to himselfe as if he were the authour of it CHAP. XIII What is the substance of the Starres and how they were made and composed THALES affirmeth them to be terrestriall and nathlesse fierie and ardent EMPEDOCLES holdeth them to be enflamed by that fire which the skie conteining within it selfe did violently strike and send foorth at the first excretion ANAXAGORAS saith that the sky which environeth is indeed of the owne essence of a fiery nature but by the violent revolution of it selfe snatcheth up stones from the earth and setting them on 〈◊〉 they become Starres DIOGENES thinketh that Starres be of the substance of a pumish stone as be being the breathing holes of the world and againe the same philosopher saith that they bee certeine blinde-stones not apparent howbeit falling often to the earth are there quenched as it hapneth in a place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to
most strictly happen many of them to encounter one another and meet together in which regard they differ in figures and magnitudes now when they are thus gathered and heaped up together in one the greater sort of them and such as were most ponderous settled altogether downeward as many of them as were small round even smooth and slipperie those being beaten upon by the encounter of these weightie bodies were repulsed driven backe and forced upward but when that force which drave them aloft began to faile and gave over once to send them up higher not being able to fall downward againe for that they were empeached they were of necessitie enforced to retire into those places which were able to receive them to wit such as were round about them unto which a mightie number of bodies being wound together in an heape and by meanes of the repercussion enterlaced one within another they engendred and brought forth the heaven and afterwards others of the same nature yet of divers formes as hath been said before being likewise driven up aloft accomplished the nature of Stars Moreover the multitude of those bodies yeelding a vapour and exhalation did beat forward and drive the aire which by stirring and motion being converted into wind and comprising therewith the Starres turned them about with it and so maintaine unto this day that revolution which they have aloft Of those bodies then which setled below was made the earth and of such as mounted on high the heaven the fire and the aire but round about the earth by occasion that there was much matter yet left and the same incrassate and thickned by the forcible driving of the winds and the breathing of the starres all that part thereof which was more subtile and of a thinner forme and consistance gathered round together and engendred the element of water which being of a liquid and flowing nature ran downward to holow places lying low which were able to receive and hold them or else the water of it selfe where it staied and rested made concavities and hollow places underneath Thus you see after what manner the principall parts of the world were first engendred and made CHAP. V. Whether All be one THe STOIKE Philosophers held opinion that the world was one which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say All and the same of corporall substance EMPEDOCLES affirmed that the world indeed was one but All and the world were not both one for the world quoth he is but a small portion of All and as for the rest beside it is but an idle and dull matter PLATO proveth his opinion that the world is but one by conjecture and guesseth All to be one by three presumptions or probable arguments First for that otherwise the world were not perfect and accomplished if it comprised not All within it selfe Secondly it should not be like unto the pattern if it were not one and uniforme Thirdly it would not be incorruptible in case there were any thing without it But wee are to answere Plato and say against him that the world is perfect although it comprehend not all things for man is perfect enough and yet all things be not comprised in him Moreover there be many examples drawn from one pattern as we may see in statues houses and pictures and how is it perfect if any thing may turne without it Finally incorruptible neither is it nor can it be considering it had a beginning and a kind of Nativitie METRODORUS saith That as it were an absurd and impertinent speech to say that in a great field there grew but one eare of corne so it were as strange a matter that in this infinitie there should be but one world and that there be in number infinite it appeareth by this that there be causes infinite for if the world were finite and all the causes infinite whereof it is made it cannot chuse but of necessitie there should be likewise infinite for where all the causes be there must needs the effects follow now the causes of the world be either these Atomes or the Elements CHAP. VI. From whence it came that Men had the notion of God THe Stoicke Philosophers define the Essence of God in this wise namely To be a spirit full of intelligence and of a fiery nature having no forme but transforming himselfe into whatsoever he will and resembling all things The notion and apprehension men had of him first by conceiving the beautic of those things which are object to their eies for no beautifull thing hath beene made by chaunce and at adventure but composed framed by some ingenious and operative Art now that the heaven is beautifull it appeareth by the forme colour and bignesse thereof by the varietie also of the starres disposed therein moreover the world is round in manner of a Ball which figure of all other is principall and most perfect for it alone resembleth all the parts for being round it selfe it hath the parts likewise round For this cause Plato said That our mind and reason the most divine part of man is lodged and seated in the head which commeth neere unto a round figure as for the colour it is faire and lovely for it standeth upon the azure or blew which being more darke than purple hath notwithstanding a bright and resplendent qualitie in such sort as by the exceeding strength of that lightsome hew it cutteth and pierceth thorow so great an intervall and spaciousnesse of the aire as it may be evidently seene in so mightie a distance in regard also of the greatnesse thereof it is right beautifull for of all things that be of one and the same kinde that which invironeth and conteineth the rest is ever fairest as we may see in a living creature and a tree besides to consummate and accomplish the beautie of the world there be the celestiall signes which appeare unto our eie for the oblique circle of the Zodiake is embelished with twelve divers and sundry images Wherein the CRAB is to be seene the LION after it The VIRGIN and two forked CLEES the SCORPION with his bit The ARCHER and the CAPRICORNE upon which horned GOAT There follow with the WATER-MAN two FISHES all afloat And after these ensue in course the RAM and sturdy Bull But last of all the double TWINNES make up the douzen full Besides an innumerable sort of other configurations of starres which God hath made in the like arches and rotundities of the world whereupon Euripides wrote thus The starrie splendour of the skie which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some do call The woondrous worke of that most wise Creatour Lord of all Thus then we apprehended heereby the notion of God for the sunne the moone and other starres after they have performed the course of their revolutions under the earth come to rise againe all like in colour equall in bignesse and reteining alwaies still the same places and times whereupon they who deliver unto us the
it such was their deformity and inequality It appeareth plainly that he maketh these bodies in some sort to have a being and subsistence before the creation of the world Contrariwise when he saith that the body is yoonger than the soule and that the world was made and created in as much as the same is visible and palpable as having a body and that all things appeare so as they are when they were once made and created manifest it is and every man may see that he attributeth a kinde of nativity to the nature of the body and vet for all that farre is he off from being contradictory and repugnant to himselfe so notoriously and that in the most maine points For it is not the same body nor of the same sort which he saith was created by God and to have bene before it was for that were directly the case of some mount-banke or jugling enchanter but himselfe sheweth unto us what we are to understand by this generation or creation For before time quoth he all that is in the world was without order measure and proportion but after that the universall world began to be fashioned and brought into some decent forme whereas he found the fire first the water the earth and the 〈◊〉 pell mell in the same places and yet having some shew and token what they were but confusedly hudled every where as a man may well thinke that every thing must needs be so where God is absent in this case as they were then God I say finding them first brought the same into frame and fashion by the meanes of formes and numbers Furthermore having said before that it was the worke not of one onely proportion but of twaine to joine and frame together the fabricke of the world a solid masse as it was and carying a depth and thicknesse with it and declared moreover that God after he had bestowed water and aire betweene fire and earth conjoined withall and framed the heaven together with them Of these things quoth he such as they were and fower in number the body of the world was in engendred agreeable in proportion and entertaining amity by that meanes Insomuch as being once thus united and compact there is nothing that can make disunion or dissolution but he alone who first limited and brought all together teaching us hereby most plainely that God was the father and author not of the body simply nor of the frame fabricke and matter onely of the world but also of that proportion measure beauty and similitude which is in the body thereof semblably thus much we are to thinke of the soule as if one were not created by God nor the soule of the world but a certaine power of motion fantasticall turbulent subject unto opinion stirring and moving of it selfe and alwaies but without any order measure or reason whatsoever The other when God had adorned it with numbers proportions convenient he ordained to be the regent governesse of the world created like as it selfe was also created Now that this is the true sentence meaning of Plato and not by a fantasticall manner of speculation and inquisition as touching the creation or generation as well of the world as of the soule this besides many others may be an argument that of the soule he saith it was created and not created of the world alwaies that it was engendred and created but never eternall and not created To proove this we need not for to cite testimonies out of the booke Timaeus considering that the said booke throughout from the one end to the other treateth of nothing else but of the generation or creation of the world And of other bookes in his Atlanticke Timaeus making his praiers nameth him who beforetime was by his worke and now by his word God And in his Politique his Parmenidian guest saith that the world being framed and made by God became partaker of many good things and in case there be any evill thing in it the same is a remnant mingled within the first habitude and estate wherein it was at first before the constitution thereof all irregular and disorderly And in his bookes of Common-wealth speaking of that number which some call the Mariage Socrates began to discourse and say thus The God quoth he who is created and engendred hath his period and conversation which the perfect number doth comptise In which place what can he call the God created and engendred but the world ***** ******************* The first copulation is of one and two the second of three and foure the third of five and six of which there is not one that maketh a quadrate number either by it selfe or by others the fourth is of seven and eight which being joined to the first make in all the square quadrat number six and thirtie But of those numbers which Plato hath set downe the quaternarie hath a more perfect and absolute generation namely when even numbers are multiplied by even intervals and uneven numbers likewise by odde intervals for first it conteineth unitie as the very common stocke of all numbers as well even as odde and of those under it two and three be the first flat and plaine numbers and after them foure and nine are the first squares then follow eight and seven and twentie the first cubique numbers putting the unitie out of this account By which it appeareth that his will was not that these numbers should be all set one above another directly in a right line but apart one after another alternatively the even of the one side and the odde of the other according to the description above made Thus shall the files or conjugations also be of like with like and make the notable numbers aswel by composition or addition as by multiplication of one with another by composition thus Two and three make five foure nine make thirteene eight and seven and twentie arise to five and thirtie For of these numbers the Pythagoreans call five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much to say as a sound supposing that of the spaces and intervals of Tone the fift was the first that spake or sounded thirteene they tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the Remanent or Defect like as Plato did despairing to divide a Tone in two equall portions and five and thirtie they tearme Harmonie for that it is composed of the first numbers cubique proceeding from even and od of the foure numbers to wit six eight nine and twelve conteining an Arithmeticall and Harmonicall proportion But this will appeare more evidently by this figure here described and represented to the eies Suppose then there be a figure set downe in forme of a tile called Parallelogrammon with right angles A.B.C.D. But forasmuch as the numbers proposed affoord not places for the medieties which are inferred necessary it was to extend the numbers to larger tearmes and bondes reteining still the same proportions in regard whereof we must
Panchon which never Graecian nor Barbarian save himselfe saw as having sailed unto the countreies of the Panchonians and Triphylians nations forsooth that neither are nor ever were in this world And yet verily a great name there goeth among the Assyrians of the woorthy and renowmed acts of Semiramis as also in Aegypt of Sesostris As for the Phrygians even at this day they terme noble exploits and admirable enterprises by the name Manica of one of their ancient kings whom they called Manis who in his time was a most prudent and valiant prince and whom others named Masdes Cyrus led the Persians and Alexander the Macedonians with conquest still and victorie from one end of the world in maner to another and yet for all these brave acts no otherwise renowmed they are nor remembred but onely for puissant and good kings and say there were haply some of them who upon an overweening and high conceit of themselves helped forward with youth and want of experience as Plato saith and whose mindes were puffed up and inflamed with pride and vain-glory tooke upon them the surnames of gods and had temples founded in their names yet this glory of theirs lasted but a while and soon after being condemned by the posterity of vanitie and arrogancie together with impietie and injustice Were quickly gone like smoke which mounting hie Into the aire doth vanish by and by and now as fugitive slaves that may be brought backe againe where ever they be found they are haled and pulled away from their temples and altars and nothing remaineth for them but their tombs sepulchers and therefore that old king Antigonus when a certeine Poet named Hermodotus in his verses called him the sonne of the Sun yea a god Well quoth he my groome that daily voideth my close stoole knowes no such matter by me Lysippus also the Imager did very well to reproove Apelles the painter for that when he drew the picture of Alexander hee portraied him with lightning in his hand whereas Lysippus put in his hand a launce the glory and renowme whereof as due and proper unto him yea and beseeming his person indeed no time nor age should ever be able to abolish In which regard I hold better with them who thinke that the things which be written of Typhon Osiris and Isis were no accidents or passions incident to gods or to men but rather to some great Daemons of which minde were Pythagoras Plato Xenocrates and Chrysippus following heerein the opinions of the ancient Theologians who hold that they were farre stronger than men and that in puissance they much surmounted our nature but that divinitie which they had was not pure and simple but they were compounded of a nature corporall and spirituall capable of pleasure of griefe and other passions and affections which accompanying these mutations trouble some more others lesse For in these Daemons there is like as also among men a diversity and difference of vice and of vertue For the acts of Giants and Titans so much chaunted in every Greeke song the abominable deeds likewise and practises of one Saturne the resistance also of Python against Apollo the sounds of Bacchus and the wanderings of Ceres differ in no respect from the accidents of Osiris and Typhon and of all other such like fabulous tales which every man may heare as much as he list as also whatsoever lying covered and hidden under the vaile of mystical sacrifices and ceremonies is kept close not uttered nor shewed to the vulgar people is of the same sort And acding hereto we may heare Homer how he calleth good men and such as excell others diversly one while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say like unto the gods otherwhile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say comparable to the gods sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say having their wisdome and counsell from the gods But the denomination or addition drawen from the Daemons he useth commonly as well to the good as the bad indifferent to valiant persons and to cowards to a timorous and fearefull soldior thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemonian approch thou neare The Greeks why doest thou so much feare On the other side of an hardy soldior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he the charge in field the fourth time gave Like to some Daemon he did himselfe behave And againe in the woorse sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Daemonian what is that great offence Which Priam and his sonnes committed have Against thee for to make thy just pretence In wrathfull tearmes upon them thus to rave And them no grace and mercy to vouchsave Nor rest untill thou seest the stately towne Of Ilion destroid and rased downe Giving us heereby thus much to understand that the Daemons have a mixt nature and a will or affection which is not equall nor alwaies alike And heereupon it is that Plato verily attributeth unto the Olympian and celestiall gods all that which is dexterous and odde but unto the Daemons whatsoever is sinister and even And Xenocrates holdeth that those daies which be unluckie and dismall those festivall solemnities likewise which have any beatings or knocking and thumping of brests or fasting or otherwise any cursed speeches and filthy words are not meet for the honour worship either of gods or of good Daemons but he supposeth that there be in the aire about us certeine natures great puissant howbeit shrewd malicious and unsociable which take some pleasure in such matters and when they have obteined and gotten so much to be done for their sake they goe about no farther mischiefe nor wait any shrewder turnes whereas contrariwise both Hesiodus calleth the pure and holy Daemons such also as be the good angels and keepers of men Givers of wealth and opulence as whome This regall gift and honour doth become And Plato also termeth this kinde of Daemons or angels Mercuriall that is to say expositours or interpretours and ministeriall having a middle nature betweene gods and men who as mediatours present the praiers and petitions of men heere unto the gods in heaven and from thence transmit and convey unto us upon earth the oracles and revelations of hidden and future things as also their donations of goods and riches As for Empedocles he saith that these Daemons or fiends are punished and tormented for their sinnes and offences which they have committed as may appeere by these his verses For why the power of aire and skie did to the sea them chace The sea them cast up of the earth even to the outward face The earth them sends unto the beames of never-tyred Sunne The Sunne to aire whence first they came doth fling them downe anon Thus posted to and fro twixt seas beneath and heav'ns aboue From one they to another passe not one yet doth them love untill such time as being thus in this purgatory chastised and clensed they recover againe that place
Diatessaron is Epitritos or Sesquitertiall that is to say the whole and a third part over of Diapente Hemolios or Sesquialterall that is to say the whole and halfe as much more of Diapason duple of Diapason with Diapente together triple of Dis-diapason quadruple And as for that which the Musicians bring in over and above these to wit Diapason and Diatessaron for so they name it they are not worthy to be admitted and received as transcending all meane and measure to gratifie forsooth the unreasonable pleasure of the eare against all proportion and breaking as it were the ordinance of the law To let passe therefore the five positures of the Tetrachords as also the first five tones tropes changes notes or harmonies call them what you will for that they change and alter by setting up or letting downe the strings more or lesse or by streining or easing the voice all the rest are 〈◊〉 as bases and trebles For see you not that there being many or rather infinit intervals yet five there be onely used in song namely Diesis Hemitonium Tonos Trisemitonion and Ditonos Neither is there any space or intervall greater or lesse in voices distinguished by base and treble high and low that can be expressed in song But to passe by many other such things quoth I onely Plato I will alledge who affirmeth that there is indeed but one world mary if there were more in number and not the same one alone it must needs be that there are five in all and not one more But grant that there be no more in trueth than one as Aristotle holdeth yet so it is that the same seemeth to be composed and coagmented in some sort of five other worlds whereof one is that of earth another of water the third of fire the fourth of aire as for the fifth some call it heaven others light and some againe the skie and there be who name it a quint-essence unto which onely it is proper and naturall of all other bodies to turne round not by violent force nor otherwise by chance and aventure Plato therefore observing and knowing well enough that the most beautifull and perfect figures of regular bodies which be in the world within compasse of nature are five in number namely the Pyramis the Cube the Octaedron Icofaedron Dodecaedron hath very fitly appropriated and attributed ech of these noble figures unto one or other of those first bodies Others there be also who apply the faculties of the naturall senses which likewise be in number five unto the said primitive bodies to wit Touching which is firme solid and hard to Earth Tasting which judgeth of the qualities of savors by the meanes of moisture to Water Hearing to the Aire for that the aire being beaten upon is the voice and sound in the eares of the other twaine Smelling hath for the object Sent or odour which being in maner of a perfume is ingendred and elevated by heat and therfore holdeth of the Fire as for the Sight which is cleere and bright by a certeine affinitie and consanguinity which it hath with the heaven and with light hath a temperature and complexion mingled of the one and the other neither is there in any living creature other sense nor in the whole world any other nature and substance simple and uncompound but a marvellous distribution there is and congruity of five to five as it evidently appeareth When I had thus said and made a stop withall after a little pause betweene O what a fault quoth I ô Eustrophus had I like to have committed for I went within a little of passing over Homer altogether as if he had not beene the first that divided the world into five parts allotting three of them which are in the middes unto three gods and the other two which be the extremes namely heaven and earth whereof the one is the limit of things beneath the other the bound of things above in common and not distributed like the others But our speech must remember to returne againe as Euripides saith from whence it hath digressed For they who magnifie the quaternarie or number of foure teach not amisse nor beside the purpose that everie solide body hath taken the beginning and generation by reason of it For it being so that every solide consisteth in length and bredth having withall a depth before length there is to be supposed a positure and situation of a point or pricke answerable to unitie in numbers and longitude without bredth is called a line and the mooving of a line into bredth and the procreation of a superficies thereby consisteth of three afterwards when there is adjoined thereto profundity or depth the augmentation groweth by foure untill it become a perfect solidity So that every man seeth that the quaternary having brought nature to this point as to performe and accomplish a body in giving it a double magnitude or masse with firme soliditie apt to make resistance leaveth it afterwards destitute of the thing which is greatest and principall For that which is without a soule to speake plaine is in maner of an Orphan unperfect and good for nothing so long as it is without a soule to use and guide it but the motion or disposition which putteth in the soule ingenerated by meanes of the number of five is it that bringeth perfection and consummation unto nature Whereby it appeereth that there is an essence more excellent than the foure inasmuch as a living body endued with a soule is of a more noble nature than that which hath none but more than so the beauty and excellent power of this number five proceeding yet farther would not suffer a body animate to be extended into infinite kinds but hath given unto us five divers sorts of animate and living natures in al. For there be Gods Daemons or Angels Demi-gods or Heroës then after these a fourth kind of Men and last of all in the fift place is that of brute Beasts and unreasonable Furthermore if you come and divide the soule according to nature the first and obscurest part or puissance thereof is the vegetative or nutritive faculty the second is the sensitive then the appetitive after it the irascible wherein is engendred anger Now when it is once come unto that power which discourseth by reason and brought nature as it were to perfection there it resteth in the fift as in the very pitch top of all Since then this number hath so many and those so great puissances faculties the very generation thereof is beautiful to be considered I meane not that whereof we have already heeretofore discoursed when we said that composed it was of two and three but that which is made by the conjunction of the first principle with the first square and quadrate number And what is that principle or beginning of all numbers even one or Unitie and that first quadrat is Foure and of these twaine as a man would say of
did rest or settele upon them Much more probable it is that when these waters and raines together with their ventosities heats occasioned by thunders lightnings come to pierce deepe into the earth it turneth and rolleth round and by that meanes are ingendred therein such like nodosities and knobs soft and apt to crumble which we call Mushromes like as in our bodies there breed and arise certeine flatuous tumors named Kirnels or Glandules formed by occasion of I wot not what bloudy humors and heats withal for a Mushrome seemeth not to be a plant neither without rain moisture doth it breed having no root at all nor any sprout springing from it it is wholly entire of selfe round about and holding upon nothing as having the consistence onely of the earth which hath bene a litle altered changed And if you thinke this reason to be but slender I say unto you more that the most part of those accidents which follow upon thunder and lightning are of the like sort and therefore it is especially that in these effects there is thought to bee a certeine divinitie Then Dorotheus the oratour who was in the companie Truth it is quoth he that you say for not onely the vulgar sort of simple and ignorant people are of that opinion but some also of the philosophers and for mine owne part I know as much by experience that the lightning which of late fell upon our house wrought many strange and woonderfull things for it emptied our sellers of wine and never did hurt unto the earthen vessell wherein it was and whereas there lay a man a sleepe it flew over him yea and flashed upon him without any harme at all to his person or sienging so much as his clothes but having a certeine belt or pouch wherein were certeine pieces of brasse money it melted and defaced them all so confusedly that a man could not know by the forme or impression one from another the man went thereupon to a certeine Pythagorian philosopher who as happe was so journed there and demaunded of him what the reason might bee thereof and what it did presage But the philosopher when hee had cleered and assoiled his minde of scrupulous feare and religion willed him to ponder and consider of the matter apart by himselfe and to pray unto the gods I heare say also that not long since there was a souldiour at Rome who keeping the Centinell upon one of the temples of the citie chaunced to have a flash of lightning to fall very neere unto him which did him no hurt in the world in his body but onely burnt the latchets of his shoes and whereas there were certeine small boxes and cruets of silver within wooden cases the silver within was found all melted into a masse in the bottome and the wood had no injurie at all but continued still entire and sound But these things a man may chuse whether he will beleeve or no. Howbeit this passeth all other miracles which we all I suppose doe know very well namely that the dead bodies of those who have beene killed by lightning continue above ground and putrifie not for many there be who will neither burne nor enterre such corses but cast a trench or banke about and so let them lie as within a rampar so as such dead bodies are to be seene alwaies above ground uncorrupt convincing Clymene in Eurypides of untruth who speaking of Phaethon said thus Beloved mine but see where dead he lies In vale below and there with putrifies And heereupon it is as I take it that brimstone taketh the name in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the resemblance of that smell which those things yeeld that have beene smitten with lightning which no doubt have a fierie and piercing sent and this may bee the reason likewise in my conceit that dogges and fowles of the aire forbeare to touch any dead bodies which in this sort are striken from heaven Thus farre foorth have I laid the first stone for a ground-worke of this cause as also of the Bay-tree Now let us intreat him heere to finish and make out the rest for that he is well acquainted with Mushromes lest haply that befall unto us which sometimes to the painter Androcydes did for whē he painted the gulfe Scylla he portraied more naturally to the life the fishes all about than any thing else besides whereby men judged that hee shewed more affection therein than cunning of his art for that naturally he loved to feed upon good fishes and even so some one might say that we have discoursed so much of Mushromes the breeding and generation whereof is so doubtfull as you see for the pleasure and delight that we take in eating of them Considering now that in these points our discourse seemed to carrie some probabilitie and that everie man was perswaded well enough that the cause and reason thereof was cleere and withall my selfe began to speake and advise that it was now time as the manner was in comedies to set up those engins devised for to counterfet thunder so to inferre a disputation at the table of lightning to which motion all the company condescended but passing over all other points very desirous and earnest they were to heare a discourse as touching this one What the reason might be that men a sleepe be never smitten or blasted with lightning Now albeit I saw well enough that I should gaine no great praise in touching a cause whereof the reason was common yet I beganne to set to it and said That the fire of lightning was fine and subtill as that which tooke the originall and beginning from a most pure liquid and sacred substance which if there had beene in it any moisture or terrestriall grosenesse mingled among the celeritie of motion is such that it would have purged and cast it foorth Nothing is smitten with lightning quoth Democritus that cannot resist the fire from heaven and therefore solide bodies as iron brasle silver and gold be corrupted and melted therewith by reason that they hold out and withstand it contrariwise such as bee rare full of holes spungious soft and lux lightning quickly pierceth through and doth them no harme as for example clothes or garments and drie wood for such as is greene will burne because the moisture within maketh resistance and so catcheth fire withall If then it be true that those who lie a sleepe be never stricken dead with thunder and lightning surely wee must search heere for the cause and never goe farther for the bodies of men awake are stronger more firme and compact yea and able to make more resistance as having all their parts full of spirits by which ruling turning and welding the naturall senses and holding them together as it were with an engine the living creature becommeth strong fast knit and uniforme whereas in sleepe it is slacke loose rare unequall soft and as it were all resolved by reason that the
turne to speake What should we meane by this I pray you in the name of Jupiter quoth he to attribute this cause unto an invisible motion of the aire and leave the agitation tossing and divulsion thereof which is so manifest and evident to our eies for this great ruler and commander in the heaven Jupiter doth not after an imperceptible maner nor by little and little stirre the smallest parcels of the aire but all at once so soone as he sheweth his face exciteth and moveth all things in the world Giving foorthwith a signall in such wise As men thereby unto their works may rise which they no sooner see but they obey and follow as if together with the new day they were regenerate againe and entred into another manner of life as Democritus saith setting themselves unto their businesse and affaires not without some noise effectual cries in which sense Ibycus called not impertinently the morning or dawning of the day Clytus for that now we begin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say to heare others yea to speake aloud our selves whereas the aire of the night being for the most part calme and still without any waves and billowes for that everie thing is at rest and repose by all likelihood conveigheth the voice entier and whole unto us not brokē nor diminished one jot At these words Aristodemus of Cypres who was one of our companie But take heed Thrasyllus quoth he that this which you say be not convinced and resuted by the battels and marches of great armies in the night season for that upon such an occasion the noise and outcries be no lesse resounding and cleere how troubled and waving soever the aire be than otherwise and peradventure there is some cause thereof proceeding also from our selves for the most part of that which we speake in the night season is of this nature that either we commaund some body after a turbulent manner as if a passion urged us thereto or if we demaund and aske ought we crie as loud as we can for that the thing which wakeneth and maketh us to rise at such a time when as we should sleepe and take our repose for to speake or doe any thing is no small matter or peaceable but great and important hasting us for the urgent necessitie thereof unto our businesse in such sort that our words and voices which then we utter go from us in greater force and vehemency THE FOURTH QUESTION How it comes to passe that of the sacred games of prize some use one maner of chaplet and some another yet all have the branch of the date tree Also why the great dates bee called Nicolai During the solemnitie of the Isthmick games at what time as Sospis was the judge and directour thereof now the second time other feasts of his I avoided namely when as hee invited one while many strangers together and otherwhiles a number of none else but citizens and those one with another but one time above the rest when as hee feasted those onely who were his greatest friends and all men of learning I my selfe also was a bidden guest and present among them now by that time that the first service at the table was taken awaie there came one unto the professed oratour and rhetorician Herodes who brought unto him from a scholar and familiar of his who had wonne the prize for an encomiasticall or laudatorie oration that he had made a branch of the date tree together with a plaited and broided coronet of flowers which when he had curteously received he returned them backe to him again saying withall that hee marvelled why some of these sacred games had for their prize this crowne and others that but generally all a branch of date tree For mine owne part quoth he I cannot perswade my selfe that this ariseth upon that cause which some alledge namely the equality and uniformitie of the leaves springing and growing out as they doe alwaies even and orderly one just against another directly wherein they seeme to contend and strive a vie resembling thereby a kinde of combat and that victorie it selfe tooke the name in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say not yeelding nor giving place for there be many other plants which as it were by weight and measure distribute nourishment equally unto their boughes and branches growing opposite in that manner and heerein observe exactly a woonderfull order and equality but in my conceit more probabilitie and apparence of reason they alledge who imagine suppose that our auncients made choice of this tree because they tooke a love to the beautie talnesse and streight growing thereof and namely Homer who compareth the beautie of Nausicaa the Phaeocian queene unto the plant or stem of a faire date tree for this you all know verie well that in old time they were wont alwaies to cast upon those victorious champions who had wonne the prize roses and rose champion flowers yea and some otherwhiles apples and pomegranates thinking by this meanes to recompence and honour them but there is nothing else so much in the date tree to commend it so evidently above other trees for in all Greece fruit it beareth none that is good to be eaten as being unperfect and not ripe enough and if it bare heere as it doth in Syria and Aegypt the date which of all fruits for the lovely contentment of the eie is of all sights most delightsome and for the sweetnesse of taste of all banquetting dishes most pleasant there were not a tree in the world comparable unto it and verily the great monarch and emperour Augustus by report for that he loved singularly well one Nicolaus a philosopher Peripatetick in regard that he was of gentle nature and sweet behaviour tall and slender withall of stature and besides of a ruddy and purple colour in his visage called the fairest and greatest dates after his name Nicolai and to this day they beare that denomination In this discourse Herodes pleased the company no lesse with the mention of Nicolaus the philosopher than he did with that which he had spoken to the question And therefore quoth Sospis so much the rather ought we every one to devise for to conferre unto this question propounded whatsoever hee is perswaded concerning it Then I for my part first brought foorth mine opinion as touching the superioritie of this date tree at the sacred games because the glorie of victours and conquerors ought to endure and continue incorruptible and as much as possibly may be not age and waxe old for the date tree liveth as long as any plant whatsoever that is longest lived and this is testified by these verses of Orpheus Living as long as plants of date trees tall Which in the head be greene and spread withall And this is the onely tree in manner which hath that propertie indeed which is reported though not so truely of many others And
other such particular artificers whom it suffiseth to know and understand the last and conjunct causes For so it be that a physician doe comprehend the neerest and next cause of his patients malady for example of an ague that it is a shooting or falling of the bloud out of the veines into the arteries and the husbandman conceive that the cause of blasting or Maying his corne is an hot gleame of the sunne after a shower of raine and the plaier upon the 〈◊〉 comprise the reason of the base sound is the bending downward of his instrument or the bringing of them one neere unto another it is sufficient for any of these to proceed to their proper worke and operation But a naturall philosopher who searcheth into the trueth of things onely for meere knowledge and speculation maketh not the knowledge of these last causes the end but rather taketh from them his beginning and ariseth from them to the primitive and highest causes And therefore well did Plato and Democritus who searching into the causes of heat and of heavinesse 〈◊〉 not the course of their inquisition when they came to fire and earth but referring and reducing things sensible unto intelligible principles proceeded forward and never staied untill they came unto the least parcels as it were to the smallest seeds and principles thereof Howbeit better it were first to handle and discusse these sensible things wherein Empedocles Straton and the Stoicks do repose the essences of all powers the Stoicks attributing the primitive colde unto aire but Empedocles and Straton unto water and another peradventure would suppose the earth rather to be the substantiall subject of cold But first let us examine the opinions of these before named Considering then that fire is both hot and shining it must needs be that the nature of that which is contrarie unto it should be colde and darke for obscuritie is opposite unto brightnesse like as cold to heat and like as darknesse and obscuritie doth confound and trouble the sight even so doth colde the sense of feeling whereas heat doth dilate the sense of him that toucheth it like as cleerenesse the sight of him that seeth it and therefore we must needs say that the thing which is principally darke and mistie is likewise colde in nature But that the aire above all things els is dimme and darke the very poets were not ignorant for the aire they call darkenesse as appeareth by these verses of Homer For why the aire stood thicke the ships about And no moone shine from heaven shewed throughout And in another place The aire anon he soone dispatch't and mist did drive away With that the sunne shone out full bright and battell did display And hereupon it is that men call the aire wanting light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say void of light and the grosse aire which is gathered thicke together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of privation of all light Aire also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say a mist and looke what things soever hinder our sight that we cannot see thorow be differences all of the aire and that part of it which can not be seene and hath no colour is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much to say as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for want of colour Like as therefore the aire remaineth darke when the light is taken from it even so when the heat is gone that which remaineth is nothing but colde aire And therefore such aire by reason of coldnesse is named Tartarus which Hesiodus seemeth to insinuate by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the airie Tartarus and to tremble and quake for cold he expresseth by this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the reasons 〈◊〉 in this behalfe But forasmuch as corruption is the change of anything into the contrary let us consider whether it be truely said The death of fire is the birth of aire For fire dieth aswell as living creatures either quenched by force or by languishing and going out of it selfe As for the violent quenching and extinction thereof it sheweth evidently that it turneth into aire for smoake is a kinde of aire and according as Pindarus writeth The vapour of the aire thicke Is 〈◊〉 against the smoake to kicke And not onely that but we may see also that when a flame beginneth to die for want of nourishment as in lamps and burning lights the very top and head thereof doth vanish and resolve into a darke and obscure aire and this may sufficiently be perceived by the vapour which after we are bathed or sit in a stouph flieth and steimeth up along our bodies as also by that smoake which ariseth by throwing cold water upon namely that heat when it is extinguished is converted into aire as being naturally opposite unto fire whereupon it followeth necessarily that the aire was first darke and cold But that which is more the most violent and forcible impression in bodies by cold is congealation which is a passion of water action of the aire for water of it selfe is given to spread and flow as being neither solide nor compact and fast by nature but hard it becommeth thicke also and stiffe when it is thrust close to by the aire and cold together comming betweene and therefore thus we say commonly If after South the North-winde straight do blow We shall be sure anon to have some snow For the South winde prepareth the matter which is moisture and the aire of the North winde comming upon it doth frize and congeale the same which appeareth manifestly in snow for no sooner hath it evaporated and exhaled a little the thinne and colde aire in it but immediatly it resolveth and runneth to water And Aristotle writeth that plates and plummets of lead doe melt and resolve with the cold and rigor of Winter so soone as water only commeth unto them and be frozen upon them And the aire as it should seeme by pressing such bodies together with colde breaketh and knappeth them asunder Moreover the water that is drawen out of a well or spring is sooner frozen and turned to ice than any other for that the aire hath more power over a little water than a great deale And if a man draw up a small quantitie of water in a bucket out of a pit or well and let the same downe againe into the well yet so as the vessell touch not the water but hang in the aire and so continue there but a while that water will be much colder than that which is in the bottome of the well whereby it appeareth manifestly that the primitive cause of cold is not in water but in aire And that so it is the great rivers will testifie which never are frozen to the bottome
in case every souldier of himselfe knew his ranke his place his time and opportunity which he ought to take keepe and observe Neither would there be any use of gardiners carpenters or masons if water were of it selfe taught naturally to go where as it is needfull and to runne and overflow a place which requireth watering and if bricks timber-logs and stones by their owne inclinations and naturall motions were to range and couch themselves orderly in their due places Now if this reason and argument of theirs doth directly abolish all providence if order belong unto God together with the distinction of all things in the world why should any man wonder that nature hath beene so disposed and ordeined by him as that fire should be here and the starres there and againe that the earth should be seated here below the Moone placed there above lodged in a more sure strong prison devised by reason than that which was first ordeined by nature For were it so that absolutely and of necessitie all things should follow their naturall instinct and move according to that motion which naturally is given them neither would the Sunne runne his course any more circularly nor Venus nor any other planet whatsoever for that such light substances and standing much upon fire mount directly upward Now if it be so that nature reciveth such an alteration and change in regard of the place as that our fire here being moved and stirred riseth plumbe upward but after it is gotten once up to heaven together with the revolution thereof turneth round what marvell is it if semblably heavie and terrestriall bodies being out of their naturall places be forced overcome by the circumstant aire to take unto another kind of motion For it can not be said with any reason that heaven hath this power to take from light substances the propertie to mount aloft and can not likewise have the puissance to vanquish heavie things such as naturally move downward but one while it maketh use of that power of her owne another while of the proper nature of things alwaies tending to the better But to let passe these habitudes and opinions whereto we are servilly addicted and to speake frankly and without feare what our minde is I am verily perswaded that there is no part of the universall world that hath by itselfe any peculiar order seat or motion which a man simply may say to be naturall unto it but when ech part exhibiteth and yeeldeth profitably that wherefore it is made and whereto it is appointed moving it selfe doing or suffering or being disposed as it is meet and expedient for it either for safetie beautie or puissance then seemeth it to have place motion and disposition proper and convenient to the owne nature For man who is disposed if any thing els in the whole world according to nature hath in the upper parts of the bodie and especially about his head those things that be ponderous and earthly but in the mids thereof such as be hote and of a firy nature his teeth some grow above others beneath and yet neither the one range of them nor the other is against nature Neither is that fire which shineth above in his eies according to nature and that which is in the bellie and heart contrary to nature but in ech place is it properly seated and commodiously Now if you consider the nature of shell-fishes you shall finde that as Empedocles saith The 〈◊〉 murets of the sea and shell-fish everyone With massie coat the tortoise eke with crust as hard as stone And vaulted backe which archwise he aloft doth hollow reare Shew all that heavie earth they do above their bodies beare And yet this hard coat and heavie crust like unto a stone being placed over their bodies doth not presse or crush them neither doth their naturall heat in regard of lightnesse slie up and vanish away but mingled and composed they are one with the other according to the nature of every one And even so it standeth to good reason that the world in case it be animall hath in many places of the body thereof earth and in as many fire and water not driven thither perforce but so placed disposed by reason for the eie was not by the strength of lightnesse forced to that part of the body wherein it is neither was the hart depressed downe by the weight that it had into the brest but because it was better and more expedient for the one and the other to be seated where they are Semblably we ought not to thinke that of the parts of the world either the earth setled where it is because it fell downe thither by reason of ponderositie or the Sunne in regard of lightnesse was caried upward like unto a bottle bladder full of winde which being in the bottome of the water presently riseth up as Metrodorus of Chios was perswaded or other stars as if they were put in a ballance inclined this way or that as their weight more or lesse required and so mounted higher or lower to those places where now they are seated but rather by the powerfull direction of reason in the first constitution of the world some of the starres like unto bright and glittering eies have beene set fast in the firmament as one would say aloft in the very forhead thereof and the Sunne representing the power and vigor of the heart sendeth and distributeth in maner of bloud and spirits his heat and light thorowout all The earth and sea are to the world proportionable to the paunch and bladder in the body of a living creature the moone situate betweene the Sunne and the earth as betweene the heart and the bellie resembling the liver or some such soft bowell transmitteth into the inferiour parts here beneath the heat of those superior bodies and draweth to herselfe those vapors that arise from hence and those doth she 〈◊〉 refine by way of concoction and purification and so send and distribute them round about her Now whether that solid and terrestriall portion in it hath some other propertie serving for a profitable use or no it is unknowen to us but surely it is evermore the best and surest way in all things to go by that which is necessarie for what probabilitie or likelihood can we draw from that which they deliver They affirme that of the aire the most subtile and lightsome part by reason of the raritie thereof became heaven but that which was thickened and closely driven together went to the making of starres of which the Moone being the heaviest of all the rest was concret and compact of the most grosse and muddy matter thereof and yet a man may perceive how she is not separate nor divided from the aire but mooveth and performeth her revolution through that which is about her even the region of the winds and where comets or blasing starres be engendered and hold on their course Thus these bodies have not
whereas flames are but the setting on fire and fluxions of some nutriment or matter which is of a rare substance and by reason of feeblenesse is quickely resolved and consumed In so much as there were not another argument so evident to prove that the Moone is solid and terrestriall as this if the proper colour therof resemble a coale of fire But it is not so my Pharnaces for in her eclipse she changeth diversly her colours which Mathematicians in regard of time and place determinatly distinguish in this sort If she be eclipsed in the West she appeareth exceeding blacke for three houres and an halfe if in the middle of the heaven she sheweth this light reddish or bay colour resembling sire and after seven houres and an halfe there ariseth a rednesse indeed Finally when this eclipse 〈◊〉 in the cast and toward the Sunne rising she taketh a blew or grayish colour which is the cause that the Poets and namely Empedocles calleth her Glaucopis Considering then that they see manifestly how the Moone changeth into so many colours in the shaddow they doe very ill to attribute unto her this colour onely of a burning or live coale which intrueth a man may say to be lesse proper unto her than any other and rather to be some little suffusion and 〈◊〉 of light appearing and shining through a shaddow and that her proper and naturall colour is blacke and earthly For seeing that here below whereas the lakes and rivers which receive the Sunne beames and by that meanes seeme in their superficies to be some time reddish and otherwhiles of a violet colour the shaddowy places adjoining take the same colours and are illuminated starting backe by reason of reflexions divers rebated splendures What wonder is it if a great river as it were or flux of shadow falling upon a celestiall sea as a man would say of a light not firm stedy quiet but stirred with inumerable starres walking over it and besides which admitteth divers mixtures and mutations doth take from the Moone the impression of sundry colours and send the same hither unto us For it cannot be avowed that a starre of fire should appeare through a shaddow either blacke blew or violet but hils plaines and seas are seene to have many and sundry resemblances of colours by reflexion of the Sunne running upon them which are the very tincttures that a brightnesse mingled with shaddowes and mists as it were with painters drugges and colours bringeth upon them which tinctures Homer went about to expresse in some sort and to name when one while he calleth the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say of a violet colour or deepered as wine and otherwhile the waves purple in one place the sea blew greene or grey and the colour white as for the tinctures and colours appearing upon the earth diversly he 〈◊〉 let them passe as I suppose for that they be in number infinit So it is not like that the Moone should have but one plaine and even superficies in maner of the sea but rather resemble naturally of all things especially the earth whereof olde Socrates in Plato seemeth to fable whether it were that under covert words and oenigmatically he ment this here of the Moone or spake of some other For it is neither incredible nor wonderfull if the Moone in it having no corruption nor muddinesse but the fruition of 〈◊〉 light from heaven and being full of heat not of furious and burning fire but of such as is milde and harmelesse hath also within her faire places and marvellous pleasant mountaines also resplendant like bright flaming fire purple tinctures or zones gold and silver likewise good store not dispersed heere and there in the bottome thereof but arising up to the upper face of the said planes in great aboundance or else spred over the hils and mountaines even and smooth Now say that the sight of all these things commeth unto us through a shaddow and that after divers and sundry sorts by reason of the variable and different mutation of the circumstant aire yet looseth not the Moone for all that the venerable opinion that goeth of her and the reputation of her divinity being esteemed among men a celestiall earth or rather a feculent and troubled fire as the Stoicks would have it and standing much upon lees or dreggish matter For the very fire it selfe hath barbarian honers done unto it among the Medes and Assyrians who for very feare serve and adore such things as be noisome and hurtful hallowing consecrating the same above those things which are of themselves good and honorable As for the name of the earth there is not a Greeke but he holdeth it right worshipfull sacred and venerable in so much as it is an ancient costome received throughout all Greece to honour it as much as any other god whatsoever And far is it from us men to thinke that the Moone which we take to be a celestiall earth as a dead body without soule or spirit and altogether void of such things which we ought to offer as first fruits to the gods For both by law we yeeld recompence and thankes giving unto it for those good things which we have received and by nature we adore the same which we acknowledge to be the most excellent for vertue and right honourable for puissance and therefore we thinke it no 〈◊〉 at all to suppose the Moone to be earth To come now unto the face that appeareth therein like as this earth upon which we walke hath many sinuosities and valleis even so as probable it is that the said heavenly earth lieth open with great deepe caves and wide chinks or ruptures and those conteining either water or obscure aire to the bottome thereof the light of the Sunne is not able to pierce and reach but there falleth and sendeth to us hither a certeine divided reflexion Then Apollonides Now I beseech you good sir even by the Moone herselfe thinke you it is possible that there should be shadowes of caves gulfes and chinkes there and that the same should be discovered by our sight heere or doe you not make reckoning of that which may come thereof What is that quoth I Mary I will tell you quoth he and albeit you are not ignorant thereof yet may you give me the hearing The Diameter of the Moone according to that bignesse which appeareth unto us in the meane and ordinary distances is twelve singers bredth long and every one of those blacke and 〈◊〉 shadowy streaks therein is more than halfe a finger that is to say above the foure an twentieth part of the said Diameter Now if we suppose the whole circumference of the Moone to be thirtie thousand stadia and according to that supposition the Diameter to be ten thousand every one of those obscure and shadowy marks within her will not be lesse than five hundreth Stadia or thereabout Consider then first whether it
809.40 how it passeth 820. 40 the obliquity therof who first observed 820.50 Zoilus a priest died of a little ulcer 899.40 Zoilus taxeth Homer for incongruity 719.50 Zones of the heaven 820.40 Zones 5.835.10 Zona Torrida 831.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an attribute given at Pittacus 775.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 775.1 Zoroastres never fed of any thing but of milke 700.10 Zoroastres very ancient 1306.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth in Homer 719.20 Errata Page line Reade 2. 41. DWarf-kings 6. 34. given themselves 7. 10. The violence of warre 9. 9. so as many as 11. 19. In summe rest and repose  33. examined 12. 6. Take it a pitch against  50. Speusippui 14. 13. rule and squire  24. love the beautie 16. 18. juice or liquor 17. 20. sage lessons all which 10. 22. as in a picture drawen to the  36. entituled Theriaca life  52. with Apollo for the 22. 47. rage and madnesse 23. 2. cart wheele or pullie  34. Nay sleepe 24. 32. choler He  36. Patroclus  44. nor bare heavilie 26. 10. How then should I For Gods cause die 27. 39. credit of the worse 30. 45. This was the will 31. 9. he meaneth 39. 48. seeketh for roots 41. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 42. 6. Beholde one father  21. What Glaucus You  25. that Pandarus through 43. 21. Aetha which he gave 44. 45. For Atreus  49. For Atreus 45. 26. Wsse men fearefull  43. not at all 46. 30. at quailes 48. 1. Homer derideth  16. provoked him  40. armes so dred  45. thou overmatched be  53. decisions  55. to endure such doctrine 50. 50. in those cities 53. 5. poure forth any 54. 3. a certein importunate desire 55. 31. a speciall fansie 56. 45. and stuphe  52. Embrochations 57. 38. caudrons  44. laterall motions 58. 3. undo the knots 59. 41. composed 62. 27. was strange 63. 36. this counsell that 64. 1. but more 69. 9. base and treble  43. worse with 70. 38. anchor flouke  40. not unproperlie 71. 43. neuer considering 74. 5. many an house 76. 19. audacious rash also  34. dilatations  43 a sensuall  52. 〈◊〉 79. 57. giveth thereto 81. 21. to shoo 83. 56. do us pleasure 86. 31. under that visour 87. 23. soone followeth them  42 with sicke likewise sicke persons best do sort 89. 21. long first I 〈◊〉 I liked him not a great c. 91. 51. Castoreum 92. 31. this rule 93. 51. with the profusion  54. grandeur 95. 34. of his skill  40. also and precepts 96. 9. shew-places 98. 16. fellowes use  24. Cercopes 102. 18. the lines 103. 28. onely A friend 105. 13. sound judgement 106. 48. a stomacke fell 107. 12. and then spare 108. 10. made the statues 112. 8. given unto whiles he 113. 10 in clipping 115. 18. leaud courses 119. 7. which are trebles in one 8.  8. more high small become 〈◊〉 i. the Basses  34. and burne themselves 122. 12. their forme of visage 123. 1. at secret root of hart  2. but lie apart 131. 13. and a dredge  44. and forwardnesse 134. 40 an Isthm 135. 1. have I done  19. and what was the occasion 137. 34. the very mids 137. 40. if he recount 138. 3. doth ever chant and sing  37. make a start 140. 48. not to amuse 141. 51. that regard the street 143. 1. cause great remorse  5. to heare 146. 30. by line descended 147. 16. when they be under saile 149. In the marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 150. 6. weaknes of yours you shall  42. to refresh be sure 151. 3. that ran away who being demanded what his Master  37. that they were absent 152. 52. monntaine Athos 153. 48. passions do falsisie 154. 54. surnamed Enyalius 155. 43. if there be more 156. 4. live by grasing  20. upon the dore-sill  26. and to make 157. 3. a table do say  6. falle out to their minds for 158. 11. of them I wist 162. 43. scope 163. 28. a sad heavinesse 167. 41. to dispense 169. 16. Helicon a Cyzicene 172. 57. and to repeat 180. 17. he hath him alone 186. 4. in siding 188. 57. our sight unto those bodies 190. 44. cry out upon him 194. 29. to mocke him 195. 54. harried Asia him 199. 29. an imputation charged upō 200. 52. tidings whiles they 202. 21. by his treason 204. 5. guests were present 206. 12. give me then  30. 〈◊〉  44. Bacchu  49. writh himselfe 207. 28. refuted the sect 209 34. of meane raiment 210. 10. ordinarily he that hath 212. 11. of the baine 213. 32. or Lyceum 215. 8. run a madding 218. 55. craw and gesier 219. 7. with their coovie  21. but for themselves  24. to fight for them 220. 17. providence industry and diligence 221. 19. that induced them 222. 12. wanton love whoring and 223. 13. taking it to be a prodigious wonder confessing 227. 47. it well besits 228. 34. who died most 229. 17. to sue and mung 231. 3. sight of eies  5. by the eare to the braine  56. attributed to fortune 233. 12. Jove shall lend 234. 18. be the same  48. grandeur 238. 42. the geirs or vultures 239. 24. was now setled 240. 54. honest another day 243. 48. ambition declaring 244. 45. with their diligence 246. 54. My lying dreames 250. 26. many there be 251. 14. and profited more 254. 46. or Sutures 255. 48. Aphyae 261. 12. in Galaetia  17. morimals 266. 44. Phoebas 268. 4. those Galatians 270. 49. Celmis or Bacelas  50. upon the pleasant tabor 〈◊〉 271. 34. to dispense  40. more potable 272. 15. not include 273. 36. where as one 275. 38. 〈◊〉 277. 8. who hither 280. 52. Mad Bacchoe running 282. 49. exposed to 283. 36. towne Aulis  50. occasions  53. from our table  54. is needlesse 285. 1. their spurnes  2. stoupe and sincke 289. 18. seigneurs  54. things profitable 290. 8. everrunning 292. 56. grandeur 295. 13. realme a prince  40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 300. 6. called Napeltus 306. 15. Zaleucus 308. 1. A plaine and common souldiour might enjoy c. 310. 4. all els 312. 26. no decision 314. 36. maugre 318. 3. superficies 319. 5. their havoir 322. 39. Lady Hermione 327. 45. amisse And in trueth 329. 31. whom not before 331. 32. hornes so brag  54. begin with me 332. 38. of the negotiation 336. 8. grandeur 337. 1. last yeere and not 339. 5. physicians name  26. of this faire 341. 20. sicke any more  35. wine do drinke 342. 3. coming toward kissed him 344. 27. unto the temple 〈◊〉 346. 2. Hector 349. 29. that he is now able 352. 11. magnificent port 353. 51. affectation 357. 29.