proposed in the same and by the same meanes to establish the truth oâ— the cause Q. From whence comes it that throwing in a perpendicular line a chippe or other piece of wood equally bigge within the water the upper end which first entereth within the water shall bee â—ooner remounted upon the water then that above shall sinke to the bottome A. It is certaine that wood being a thinne body containes very much ayre the naturall place whereof is above the water by reason whereof being thrust by violence under the water he riseth above by his owne nature in lesse time then the violence which thrusts him downe because it was but accidentary Q. Wherefore is it that a ball blowne full of winde being thrust downe by force under water sudâ—ainly mounts up againe upon the top of it A. Because that the Ayre or winde wherewith it is full comes to his naturall place which is above the water Q. Wherefore is it that a piece of wood being cast from high to low within the water with a piece of lead stone or any other hard or solid body of the same weight they shall both descend and fall in the same time upon the water yet neverthelesse the lead or stone shal sinke into the water and the wood shall swimme upon the top of the water A. The wood sinks not within the water because it is ayerie and the place of the Ayre is above the water the other sinks because they are earthly watery but in the ayre the wood descends as swiftly as the terrestriall and watery bodies because that the ayre as all other Elements excepting the fire weighs in his naturall place Finger Q. FRom whence comes it that the fourth finger of the left hand next to the little finger hath beene so esteemed amongst the Egyptians Greeks and Romans that they have onely adorned it with a gold Ring A. Because in making Anatomies dissections of the body they have found that there is a little nerve in the same which stretcheth and reacheth even to the heart and for the conjunction and ligature it hath with that noble part they more honoured it then the others and more they call it the medicinable finger Sleepe Q. WHerfore is it that Physitians forbid us to lie in our beds upon our backes and our bellies aloft A. The cause is that lying in that sort the Reines heate and the Phlegme which is there hardeneth whereby is ingendred the stone in the reines it chafes also the blood that is in the veine called Cave and the spirits that are within the great Artery and it likewise shuts and stops the conduits of the excrements whereof ensueth and proceedeth as saith Avicen Apoplexies Phrensies and Incubus Q. Wherefore is it that the morning sleepe is more pleasant then that of the night A. Because that the Sunne remounting in our Hemispheare and comming neare us mooveth sweetly in our bodies such vapours as provoke us to sleep Q. But wherefore is it that sleep after dinner is hurtfull A. If one have watched the night before I doe not condemne him to sleep in the day but having sufficiently rested the night and to take a nappe betwixt the two meales it corrupts the digestion looseth and slakes the members too much dulleth and makes the head heavy and brings one to be carelesse and unprofitable I will say neuerthelesse that although the Physitians permit old folkes to sleepe sometimes in the day because they cannot well rest in the night therefore they may take a nap when they desire it but it is not good to use it too soone after meat or if then but a short one with the Proverb Somnum Meridianum aut brevis aut Nihil Q. Wherefore is it that little children are very sleepy and old folkes on the contrary very watchfull A. Because that little children are very moist and neverthelesse abounding in naturall heat the which evaporates great quantitity of the humidity sendeth it to the brain so as the conduits by which the animal spirits flow from the brain to the other parts of the body being stoppen they sleepe easily Old folkes on the contrary are dry have besides litle natural heat in them is the cause that the matter efficient cause of sleep fails in them that they cannot long sleep whereas I say that aged folkes are dry I mean they have little of radicall moisture although they abound in ill humours the which neverthelesse are not the cause and matter of sleep Q. Wherfore is it that those which have their veines very small are more sleepy then those which have them great A. Because as Aristotle saith very well that the fumes and vapours which have their mouÌ„ture to the brain have their stopping by the conduits of the sence cannot easily flow nor be dissipated by the natural heat so easily as if the wayes were large and ample so then it is requisit they have more time to take away the cause of sleepe as also the effect lasteth n t long Q. From whence comes it that Harmony and a sweet consort of a well agreeing musick be it of voice or of instruments yea a sweet murmur of waters and Rivers the chirping of birds the humming of flyes and other such obiects of the hearing provoke sleep A. The same procedeth from that as the soule is greatly affected as it were seized charmed by the hearing gathereth all his forces for to send up great quaÌ„tity of spirits so as the other sences being altogether deprived remain as filled the Agitation of the same spirits mooving the vapours fumes to the Organes and conduits of the hearing provoke a sweet and pleasant sleep Q. How can it bee that sorrow breakes the sleepe and yet neverthelesse sleepe allaies sorrow anâ— griefe A. It is that sorrow and griefe troubles and hinders so much the concoction that imagination it selfe breaks the sleepe and neverthelesse rest increaseth the motion of the troubled spirits and releaseth the anguish and sorrow Q. How can it be that labour provoketh sleepe seeing it expandeth and throweth abroad naturall heate through all the body and neverthelesse naturall heate amasseth from the interiour is the efficient cause of sleepe making to vapour the fumes from the stomacke to the braine the which turning them into water stoppeth the conduits of the sense which remaines by this meanes filled and bound A. Sleepe comes not from the labour but by accident and mediately not as the nearest cause because labour ingenders wearinesse and wearinesse constraines us to rest so that during the rest naturall heate retires within and worketh so with that shee findes within the stomacke and inwards that it exhales the fumes and vapours to the braine the which provokes sleepe and stops the conduits of the Senses Q. Wherefore is it that the first sleepe is more strong more profound and holds the sense more bound and more drown'd in sleepe A. Because that then it sends
beards on their chinnes Q. How comes it that Eunuches are so extreamly moyst A. In that their seed which they cannot thrust out or consume by naturall heat so well as perfect men spreads through all their bodies and are moyst excessively by which they have their cheeks blowne up and their Paps great even as women Q. But since the excessive humidity is the cause that they have no beard from whence comes it that they have hayre as well as entire men and besides become not too much bald A. Because that this excessive himidity which is in them falls by his weight below upon the other parts of the body hindreth not the haire from being thrust out besides the neighbourhood to the brayne which is temperate and besides the aboundance of the Spirits which are in the head moderateth it very much neverthelesse because that it remaines alwaies to nourish the haire more then in ful men that become seldome or rarely bald Q. Wherefore is it that their legges are feeble and crooked A. Because they are very moist and by consequence fleshy and weak and besides they make a great weight upon the body which is the much more heavy and more charged with humours then that of perfect men even as green wood is lesse proper to serve the bearing up and portage of a great burthen because it stoopes under the burthen by the same cause also great drinkers and bathers are lesse strong Q Wherefore is it that the Eunuches become more gray hayrd then those which have all their peeces A. Because they cannot discharge the moyst humours by the Venerian act or that they cannot consume it as well as others because they have the lesse heate and this white humidity blancheth also sooner their haires whereas others become white in their Age which aboundeth then in that humour if it be not by accident as we shall declare in its place Q. Wherefore is it that the Evnuches cannot swallow the splean of any Animal A. Because that the spleane is extreamly spungeous and swells alwaies more and more being chewed so that the gelded having the throat pipe narrow because of their greace of their moysture cannot swallow a morcell great or spongeous Q. Wherefore is it that they have the voyce whining and sharp A. Because as I intend to say the grease and the humidity stopping the conduit or pipe of the voice and narrowing it it must of necessity make the voice sharpe and small as the Oaten pipes the more smaller they are yeeld the most smallest sound together with having the respiration more weak then full man and mooving by that cause lesse ayre their voyces are more close and sharpe and so it is with sick folkes Q. But wherfore is it then that Oxen low more grosly then Bulls and Capons have their voyce more bascthen Cocks A. It is because that Bulls do bellw and Cockes do not sing but with great strength and contention of voyce the cause wherefore their voyce is more sharp and high as also more strong the which we may prove in our selves for when we would cry the most strongliest wee lift up our voyces as we doe in the most base song grave and low Q. From whence comes it that gelded men are not afflicted with the gout and Capons are extreamly subiect to it A. It is because that pullen is extreamly lascivious and aâ—oundant in sperm so that Capons being too much moyst by their retention of the same seed become gouty being that Capons also excessivly eat seeing that heat is little in them but gelded men according to the proportion of their bodies are not so moyst so as the Capons â—re not so subject to the gout in the contrary those which have all their peeces and that play too much with women and too often become gouty by the to much emission of their seed and so the perfect man is gouty too by the Evacuation of the genitall humour and the Capon by the retention of the same seed in the contrary the gelded man is not subject to the Goute because of the retention of the same humour and the Cocke because of the evacuation of the same and this in all is because that Pullen is of a nature much more moist then man Q. Wherefore is it that gelded Animals as the Wether Sheepe or gelded sheepe and the Capon are better and more tender then those that have all their pieces A. Because that the gelded lose not their better humours with females and are more delicate and more fat Q. Wherefore is it that the gelded Animals are sooner tamed and easily brought more gentle then those which have their genitall parts A. Because they are deprived of their heat and of the abundance of spirit that is ingendred in the spongious vessels the which heate and spirits amove and lift up the courage and embolden those which have all their parts Q. Wherefore is it that gelded Animals become more fat then others A. Because they lose not their better humours and doe not runafter the Females For the like reason the Hornes increase more in Animals that are horned Q. From whence comes it that the Hornes of gelded Deere fall not as of the others nor the feathers of Capons as those of Cocks A. Inasmuch as the Deere amongst all other horned Animals having onely their hornes solide and massive it is needfull they have a great quantity of humidity to entertaine their branches as also to fill moisten and nourish the feathers of the Pullen Now the gelded Deere and Capons being more moist then those which are perfect Animals because of the retention of their seed have by the same meanes wherewith better to moisten and entertaine the one their Hornes the other their Feathers and by the same cause gelded men seldome become bald as I have said before Q. From whence comes it that we are sometimes benumb'd and asleepe in our members but principally in our feete and our hands by gouts crampes or otherwise A. This proceeds of the cold which infinuateth into the body by the absence of the blood which is retired and forasmuch as the feete and the hands are parts of the body most farre from the heart where the source and siege and as it were the spring of the naturall heate is and that those exterior parts are least fleshy they are the most apt to be seized on by the cold to be benumb'd and asleepe Q. How is it possible that the fish called a Torpedo benumbeth so the armes of the Fisher without touching him so as he is not able to helpe himselfe but seemes as it were insensible A. It is because this Fish exhales a certaine humour and vapour the which hath this naturall vertue to benumbe but Pliny in a few words saith that it is by his odour and a certaine winde or vapour of his body which so affecteth the members of man Q. From whence comes it that we desiring to rest our selves and fall asleepe and
resting upon one of our armes it will be benumb'd and become as unsensible A. It is because that in pressing upon it the blood retires and runnes to the other parts of the body with the blood the natural heate its inseparable coÌ„panion and with them both the animal spirits causers of the feeling so that the member left of the blood of the naturall heate and of the animall spirits and seized with the cold remaines as insensible and immoveable Grafting Q. FRom whence comes it that trees grafted or inoculated be are better fruite then the wilde ones and yet more those which are againe inoculated beare yet better those which have bin twice I meane A. It is that Nature perceiving some want betakes her suddainely to repaire by a more ample and better nourishment so that the Tree being cut or slit to graffe in shee sendeth so much food as is necessary and of the best to that part slit and cut the which she fortifies in as much more as shee was sluggish before and produceth more faire and better fruite the same likewise hapneth to ruptures which being well joyned and set the Callus becomes more hard then the bone it selfe Q. Wherefore is it not good to graffe and inoculate in all times but onely in the Spring A. Because that in the Winter the over-much cold makes the Trees to dye by insinuating into the opening or incision of the graffe and in Summer the excessive heate withers the tree and kills it Likewise in Autumne it profiteth not neither in respect of the colds neerely comming which are enemies to Natures productions but in the Spring time because there is no very great frosts after the grafting is made but a temperate heate the friend of nature ayding to their increase and perfection Egges Q. WHerefore is it that Egges are such a good nourishment to the humane body A. Because that they are hot and give ayde by their owne decoction without much borrowing of naturall heate neverthelesse those which are roasted in the imbars and eaten without so me liquor as Verjuice Vineger or other the like are not good for aguish people because they are affected with a strange heat by the fever they doe adde yet more heat to the fever Sneezing Q. WHerefore is it that men sneeze more strongly and more often then any other Animals A. It is because they eate ordinarily more then need and of many sorts of meat too which is the cause that they cannot so well digest as other Animals so great quantity of vapours mounting to the braine which moveth and provoketh them to discharge it which they doe by the means of sneezing which proceedeth as saith the Philosopher by the force of the Spirits then when the humiditie forceth them to exhale and distill or by the strength or expulsion of some raw and undigested humour or as the Philosopher likewise saith man having the conduits of his nostrils more ample and open in respect to the proportion of his body he lodgeth more winde and spirits there which provoke him to sneeze I will adde hereunto that man having according to his temporall masse more brain then any other Animall so hath he more humiditie so as he growing cold great quantity of humours fill the conduits the which thrusting out by the effect of the spirits it makes that hee sneezeth strongly in and by this conflict and with great noise Q. Wherefore is it that old folkes sneeze with more pain then young A. Because they have the conduits of their nose more shut and more straight and as it were taken and clos'd together Q. But why have they the conduits of their nose more shut then the young A. Because they are cold and cold restraines and shuts Q. From whence comes it that sneezing wee shake shrug and tremble A. It is because the vaines voyd themselues of a certaine humour or heated spirit and fill them againe with fresh ayre for they cannot remaine empty it is that which maks us to shake the same happeneth to us in emptying the bladder Tickling Q. WHerefore is it that wee tickle not our selves A. Because that our touch is to us naturall and familiar and things familiar and ordinary mooves nor affects us much Q. Wherefore is it that we are very ticklish in the soles of our feet and under our arme-pits A. Because that the skinne in those parts is stretched and very delicate as also they are parts that we are seldome touched by which as I have formerly said give more cause of motion and effection Q. Wherefore is it that we are very ticklish about the place of the Spleen A. Because that the Spleene being a part spongeous and delicate it is also more easily affected so that men the which feeling the body shot through that part of the body have dyed laughing Heate Q. WHerefore is it that hot things are sooner cold in the Sun then in the shadow A. Because in the shadow the cold locks up the heat and hindreth it from dilating or exhaling which is the cause that it is more strong and vigorous And in the Sunne by the contrary the heat is extended or exhaled by the Ayre which is his neighbour which being heated by the reflection and stroke of his rayes so that it is much more weak and feeble for the same cause the fire is lesse hot in Summer where the Sunne shineth upon it then it is in Winter or in the shadow Q. From whence comes it that a peece of Iron red hot in the fire is much more hot and burnes much more then the fire it selfe seeing that the Philosophers hold that that wich is such by the meanes of another that which is the cause ought to be much more it selfe A. That the fire being a body simple and nothing solide cannot worke so powerfully as the Iron or some other body that is solide thick and grose unto which the fire hath imparted his quality Baldnesse Q. WHerefore is it that we become more bald in the fore part of the head then behinde it A. Because that the fore part of the head is more soft and more thinne and divided by many seames as we may see in the sculs of the dead and the hinder part is in the contrary very hard and close by reason whereof the humidity which is the nourishment of the hayre is exhaled more eaâ—â—ly from the parts before whereby it loseth the haire sooner then of that behinde Q. Wherefore is it that those which have curled locks become soonest bald and later gray then others A. They become sooner bald because that they are of complection hot and dry so that the hayre the which is also dry falls of for want of moysture which is its nourishment they are also later gray then others because their heat consumes the moist humour which is the cause of whitenesse of the hayres being it selfe of the same colour Q. But wherefore is it that Eunuches become seldome bald A.
are of figure round Q But how see wee not many times in one selfe same day that the Sun and Moone appeares more great one time then another especially at morning and evening A. That seemes so but it is not so for all that but the exhalations and vapours which are betwixt us and these great globes deceive our sight and represent them more great then of custome as it comes to those which regard any thing in the bottome of the water or with Spectacles Q. Wherefore is it that the Heavens remaine alwayes in an equall intervall and distance from the earth A. Because they have not in themselves neither lightnesse nor weight whatsoever in respect whereof they bouge nor stirre not at all from their naturall place but if they were of a fiery nature as some would have them they should descend to the firy circular which is under the Moone as tending to their naturall place or else they must since the creation of the world have alwaies still mounted and that it incessantly as it is the nature of fire to aspire alwayes in height Q. From whence comes it that the Heavens being of the same matter that the Starres are according to the agreement of all the grave Philosophers we see them not for all that and yet we see the Starres A. It is because that the Starres are more solid and massie then the Heavens which makes that they appeare more easily to our sight and the Heavens not because of their rarity and thinnesse neither more nor lesse then as wee see well enough thicke and grosse vapours and smoakes and see not the â—ost subtill and likewise as wee see the water but not the Ayre Q. From whence comes it that this great and vast space or extent which is betwixt us and the heavens to see the heavens themselves which seeme of a blewish and azure colour A. Neither the ayre nor the fire which are betwixt us and the heavens nor the heavens themselves in as much as they are all simple bodies are neither coloured nor susceptible of any colour neverthelesse because of the great distance there is betwixt us and the Heavens all those bodies there which are very rare simple and thinne seeme to condense and thicken and this condensation makes that all this immense extent seemes coloured with Azure Q. From whence comes it that certaine Starres twinkle to our eyes and others not A. Those which are in the Firmament and above the 7 Planets as most farre from us twinkle to our respect as doth a Torch farre off in like man-ner the little Starres more then the most great because that little objects rob more easily our eyes then the great but the Planets twinkle not or very little because they are more low then other Stars every one in his Orbe and likewise that they are more great neverthelesse Mars twinkleth also although that he is below other Planets that twinkle not but that is because hee is more reddishbrowne and by consequent lesse visible Q. But wherefore is it that the Starres more high and further from us twinkle more then the others A. This proceeds from the rayes of the fixed Stars which are in the Firmament and above the Planets their light descending in the Ayre as it were broken in our sight by the motion of the Ayre which is the cause they seem twinckling nor more nor lesse then the pibbles which are under the water seemes to tremble by the mooving of of the water the which cannot bee attributed properly to the Planets by the reason aforesaid because of their rayes comming more neere and that they are greater bodies to resist more strongly the mooving of the Ayre Q. Wherefore is it that wee see not the stars in the day time A Because that the middle meanes or the betwixt both which is the Ayre receives the impression of the light more strong and shining which is that of the Sunne in such manner that that of the other Stars remaines as offusked as being confused with that of the Sun so as we cannot distinguish it Q. Wherefore is it that the other Starres appeare not sometimes in forme of encreasing as the Moone doth A. Because that the Moone shines not by her proper light as doth all the other starres but onely by that of the Sunne so that according as she is diversly infused shee represents her selfe to us in divers figures but when shee is of all deprived by the interposition of the earth she is eclipsed and darkned Q. From whence comes it that the starres seeme to goe before us then when we goe of the same side that they runne and likewise on the contrary a merâ—â—ailous thing they seeme to follow us then when we goe the contrary course of their way A. It seemeth to us that they goe before when wee goe the very same way before and that whirle in because of their celerity and incomparable swiftnesse but when they seeme to follow us going on the contrary side of their course it is because of their immense greatnesse of their bodies in respect of the place where wee are although we go of the one side and they of the other they are alwayes seeming before us which cannot neverthelesse be well marked but that they remaine alwaies either neere to us before us or following us Bells Q. WHerefore is it that Bels of silver are more resounding then those of any other metall whatsoever they bee aad those of Iron lesse then any others A. That siluer holds most of ayre and Iron most earth and as ayry things are most resounding so are earthly things lesse then all others Q. Wherefore is it that Bells covered with cloathes be it of wollen cloath Silke or whatsoever other thinge like yeelds little or no sound A. Because that these bodies are soft and repercusse not the ayre which is the cause of sound Q. Wherefore is it also that a Bell filled with earth or some such like matter seemeth to yeeld no sound A. Because that the Ayre which as I come to say is cause of the sound and is choaked or suffocated by this other body where with he is filled Heart Q. WHerefore is it that the heart is set or placed in the middle of the Animall A. Because that it being the treasury of the naturall heat and magazine of the â—itall Spirits it is most commodiously placed in the middle of the body from thence to expand and to distribute over all the parts of the body as the Sunne in the middle of the 7 Planets Q. Wherfore is it that being so in the middle neverthelesse chafeth nor heateth not so much the back and the parts behinde us as those before A. Because that the bones that are in the back hinders that the heat cannot worke so lively together the coldnesse of the back bones and the temperament also of the heat which proceedeth from the heart is not so forcible to penetrate those parts there Q. Wherefore is it that
meane the humidity exhales and sneezing proceedeth not but of too great aboundance of humidity the which nature seekes to thrust out which is easily perceived that suddenly after our eyes water or that wee cease to sneeze in rubbing our eyes because that this rubbing excites heat in the eyes neere whom we make this sneezing that being a stranger heat neverthelesse more strong extincts the other heat which causeth the sneezing for sneezing is never made without some heate which striveth to thrust out the cold humours the same thing commonly hapneth in rubbing the nose Q. From whence comes it that we lifting up our noses in the Sun it sometimes provokes us to sneez A. It is because the Sunne drawes some ayre or spirit of humidity which is within the head the effluction removing or expulsion of the same is no other thing but sneezing Q. Wherefore is it that we sneez sooner in the sunne then neere the fire A. Because that the Sunne by his sweet and moderate heate attracteth the humour without consuming it and the fire by his sharpe heat dryes and consumes it Q. Wherefore is it that in softly pricking the nostrill with a bent straw fether or other such like thing we provoke others to sneeze A. Because that this gentle pricking mooves and excites a certain heat the which thrusting out the humidity the sneezing is begotten of the conflict which they make in this expulsion Q. Wherefore is it that in sleeping wee sneeze not and neverthelesse wee let goe winde by the conduits both high and low A. Because that sneezeing is made by the meanes of heat excited within the head the which retyring during the time of sleep within the stomack and within the entrals of the body these parts then swell themselves and come sometime to their release it must bee that the windes exhale but neverthelesse the head least provided of heat the sneezing ceaseth Gaping Q. FRom whence comes it that we gape when we see others gape A. It is because of the common disposition of the spirits or interiour Ayre the which have amongst us al a great Sympathy consent affinity which makes them moove and affect the same thing by the only thought by the same reason hearing others sing we sing sometimes apart by ourselves without taking regard or being attentive to the others Choaking Q. WHerefore is it that the eating drinking weasen pipe being separated from that wherewith wee breath neverthelesse if wee swallow too great a bitte or morsell wee are choaked and so stuffed that wee can neither breathe nor take breath A. Because that those conduits although different are neverthelesse so neer neighbours that too great a morsell wil stop and ramme up the hole and conduit of the respiration pype which is the cause that hee must either disgorge it or be choked and strangled Q. From whence comes it that sometimes it seemes to us by some fantome that we are strangled and choked in our sleep A. This is a disease which the Greekes call Ephialte and the Latines Incubus which is no other thing saith Fernelius then oppression of the body the which suppresseth the breath aresteth the voyce and he holdeth that it is a thick grosse phlegmatick or me lancholy humor the which is fastened to the intestines and comming to swell puffe up it selfe by the crudities of the stomack presseth and opresseth the diaphragme and the lunges a grosse vapour exhales from thence to the winde pipe and to the braine the voice is in it suppressed and the sences troubled and if the same continues long it will turne into an Apoplexy or falling sicknesse Q. But wherefore seemes it to us that wee have a heavy foule and oppressing burthen upon our stomacks as if it would strangle and choak us A. It is because the muscles of the breast are seized with crudities and grosse vapours which exhale from the stomack when we eaâ—e excessively Q. Wherefore is it that those which sleepe so profoundly as doe those which have mnch travelled that they sleepe little or cannot bethinke them of their dreames A. It is in a word that they are wholy stupified in their sences Q. Wherefore is it that the dreames which wee make towards our waking in the morning are not so irregular as those of the first sleepe A. Because the braine is not so charged with the digestion of the supper as the evening dreams are Q. Wherefore is it that wee sleeping by and by after our repast wee dreame not suddenly after sleep hath seized us A. Because that the great quantity of fumes and vapours which arise from the stomack to the braine hinders the images of the things that represent themselves to the interiour sences Q. Wherefore is it that things which we dream seem often much more great then they naturally are A. It is because that the sences so drowned cannot so subtilly judge of the objects but then they have recourse to things more grosse and more sencible in the same kinde so a man shall seeme a Gyant or a Colossus a thing medocrally hot shall seeme to burne a sweete Phlegme shall seeme Sugar a little noyse to our eares shal represent the thunder of Cannons Q. Wherefore is it that dreames which wee dream in Autumne are more turbulent confused then those of other seasons of the yeare A. Because of the new fruites the which being full of humidity boyling within the stomack send great quantity of sumes to the head the which mingling with the spirits give them strange and confused illusions Q. Wherefore is it that sicke folkes have more confused and irregular dreames then sound and healthy persons A. In as much as their evill and corrupt humours excite the corrupt vapours and fumes to the braine the which mingling with the animall spirits the porters and representators of dreames troubles and corrupts even them so that they lead to the fantasie irregular kinds and apparitions so deformed as sometimes most fearefull Excrements Q. WHerfore is it that old folkes being charged and even laded with humours and excrements are neverthelesse so dry and wrinkled A. In as much as those which are entertained with healthfulnesse and temperament of the naturall heate and radicall moisture or at least with good humours and not with corrupt excrements as are those old folks are neither dry nor wrinkled Q. Wherefore is it that the excrements of the belly of man are more stinking then those of other Animals A. It is because of the diversity of victuals wherewith he is nourished and moreover he eateth many times unmeasurably by custome and without appetite and doth not use exercise Q. VVherefore is it that exercise is so wholesome and necessary for the conservation of the health A. Because it exciteth the spirits and the naturall heat to better make the digestion and moreover it makes the evill humours to evacuate and consume Q. VVherefore is it that those which use great exercise eate much more
middle that of the honey which is in the bottome is accounted the best in all three A. Because that of the oyle is most cleane ayrie and light and is the most excellent and that of the honey the most close and heavy is on the contrary the best now the parts the most light mounts to the most high and the more heavy descend to the bottome and so by consequence those are the most exquisite in the houey and those other in the oyle Now for Wine the part most low is lesse pure and sweete because of the lees and that above likewise because of the neighbourhood of the ayre the which invirons it on all sides of the vessels for the ayre by his too great humidity hurtheth and corrupts the wine Q. Wherefore is it that Oyle swimmeth above all other liquors except upon Aqua vitae A. Because it is fat and by consequent ayry for fat things hold much of the ayre and that which is airy is more light then that which is watry or earthy and beeing more light hee riseth on the top by the same reasoÌ„ oyle wil not much mingle with other liquors neverthelesse aqa vitae will swimme upon the oyle because it is firy and holds of the fire which is the most active subtile and light of all the Elements the cause also why it receives suddenly the flame and wherefore also it is denominated burning water Q. But why if oyle for being more fat holds him so above the other liquors how is it that it swimmes also upon grease it selfe against that Axiome of the Physitians who hold that which is such by the meanes of another the same is yet more such If then oyle is so light that it swimmes upon all other liquors because of his fatnesse it must bee that fatnes it selfe should swimme upon the oyle A. Oyle swimmes not upon all other liquors because of a strange fatnesse but because of his own proper which he holds more of the ayre and so this destroyes not this said Axiome of the Physitians if it swimme upon another strange fatnesse with which it hath not any participation Q. From whence comes it that a leafe of paper platted in forme of a vessell and filled with oyle will not bee consumed by the fire although that there is nothing almost more easie to receive fire A. Because that the paper being very porous the heate of of the fire penetrateth at h wart the pores and goeth working against the oyle which is more contrary to him as also that the partes of the oyle heated by the fire and bearing of his heate mounts aloft and they below remaining cold resist the heate of the fire and conserves the paper untill that the fire hath surmounted and affected all the parts of the oyle without finding any any more resistance from his action for then the paper burnes and consumes the like to this is the kettle full of water the bottome of which is cold the fire Dropsie Q. WHerefore is it that those which are sick of the dropsie though they are full of water and of humours cannot for all that quench their thirst with great drâ—nking A. Because that they digest not their drinkes and then specially when they have the fever it is heated become saltish and biting which ingenders an unextinguishable thirst within them as also that although they have their bodies full of water and humidity it runnes not nor distributeth it selfe to the other parts of the body being dryed for lack of being sprinkled and moystned and from this drynesse proceedes their extreame thirst Images Q. FRom whence comes it that pictures to the life seeme to regard us upon what side soever wee goe A. This same proceeds from our mooving in as much as wee take no regard to that but only to the picture neverthelesse perceiving that there is a mooving in one action wee attribute through errour of the sences to the aspect of the picture neither more nor lesse then doe those which are sayling within a boate they thinke it is not the boat which goes and remooves but the shore of the water the houses and the trees which they looke upon Ioy. Q. HOw can it bee that certaine persons have dyed of extreame ioy as the Roman women whereof one beleeving as they had told her that her sonne was dead at the battell of Trasemena where the Romans were defeated by Hannibal lamenting within her house but after seeing him enter safe and sound dyed suddenly with ioy and the other going out of the Gates of the Towne for to enquire of her sonne with those which came from the defeiture of Cannes and perceiving him there amongst others dyed in the place with sudden ioy A. Because that even as oyle being powred with moderation within a Lampe it entertaines and conserves the flame but being excessively and all at a sudden infused extinguisheth and choakes it even so moderate joy rejoyceth the vitall spirits but an excessive extream and sudden one choakes it or it may come thus because that as naturall heat flyes with the blood to the interiour parts of the body by an excessive affrighting or feare so by an excessive joy it abandons the interiour and most noble parts and by suddenly running to the exteriours wherof sometimes insues the dissolution of the soule from the body Fasting Q. WHerefore is it that those which have long fasted are more dry then hungry A. Because that naturall heat finding nothing against which it may worke or to what it may betake it selfe stickes to the humidity and consumes it so drying then by this meanes the body the thirst which is the appetite of the humidity and of the cold sezieth us sooner then the hunger which is the appetite of the dry and the hot Q. From whence comes it that we are more heavy fasting then after repast A. It is that by the meanes of the victualls the Animal spirits which were dull are wakened and rejoyced and being so under-lift the body neverthelesse this must bee understood of those which eate soberly and that it bee done for the refection of the spirits and of the forces not for to quell them for whosoever crams himselfe full of victualls shall finde himselfe after repast more heavy and dull then hee was fasting Q. Wherefore is it that wee are more prompt to bee cholericke being fasting then after meate A. The cause is that after the repast the spirits are more busied in concocting and digesting of the meate newly eaten but when wee are fasting they are easily moved to swel and boyle as also that the nourishment by the victuals repaires the losse and continuall effluxion of the substance of our bodies and we are then merry and joyfull after the refection and repast Q. Wherefore is it that sicke folkes although they are weake and by consequence have more neede of refection and reparation of spirits and of substance can ueverthelesse fast more long time then those which are
Imprimatur THO. WEEKES R. P. Episcope Londinens Cap domest Octavo die Maij. Astro logus THE RESOLUER OR Curiosities of NATURE Written in French by Scipio Du Plesis Counseller and Historiographer to the French King Vsefull pleasant for all GOD and Nature hath done nothing in Vaine Arist lib 5. Cap 8. Plato Aristotle Iason W. Marshall London Printed by N. I. Okes. Anno Domini MDC XXXV Alâ—humil Sculpsiâ— THE PREFACE OF the Authour upon his naturall Curiosity super-tituled THE RESOLVER ARistippus being asked wherefore he instructed his Son in good Disciplines with so great care made this crude or raw Answer to the end said he That one stone should not bee set in the Theater upon another stone It seemes by this answer hee esteemed ignorant men below beasts and things though animated he esteemed rather a stone above them which hath neither sence nor life Neverthelesse I would not so viliâ—te the dignity of Man although he were ignorant because of the divine Character of the Soule but I dare hold and maintaine that of base things he is of worse condition then the beasts although that they for the conservation of their kinds have beene indowed with many rich naturall faculties the effects of which seeme to approach even to reason But man having no neede of such faculties being he hath beene created of Reason it selfe if he would vouchsafe to use it by the meanes of which hee may bee a neighbour even to Divinity which is farre from brutality Now the use of Reason appeares principally in the search and knowledge of causes the which makes us to equally distinguish of those which are ignorant and of the beasts together For the ignorant and the beasts know well the being of things but not the causes of them they see well that it is Day that it is Night they heare well enough the murmure and grumbling of the Thunder they marke the progresse the perfection the decline and the alteration of things which are in Nature but the causes of all these things are onely in the learned which know and that with singular contentment of spirit the causes Neverthelesse as those which are shut up within a darke dull prison cannot extend their aspects upon all sides but onely a traverse by the grates and little openings of the same so our Soule a prisoner within the grosse carkasse of this materiall body having no other way of knowledge for the most part of those things then by the meanes of the Sences which are as the windows of his prison cannot commodiously speculate and consider nor by consequent know but as the Hydropickes augment their thirst in drinking so the desire that they have to learne increaseth in them even in their learning And yet further in admiring the divers obiects that present themselves ordinarily as marveils to his ignorance so that hee may have a solace in his knowing without being satisfied and yet may draw some resection not perfection the which hath therefore beene so wisely ordayned by the singular providence of the soveraigne authour of Nature to the end that being stayed in the search of the Causes in these low things and being not able but to admire the effects in many subiects our Soule lifts it selfe up to the knowledge of the first cause which is God wholly wise wholly good and Almighty This is therefore that I ought not to be blamed of curious spirits if in this curious search of causes in naturall things I have not digg'd so profoundly into all the secrets of Nature as they would desire for it is a thing above more then humane power and although I have not fed them with vaine imaginations or imagined vanities as some who with an ambitious arrogancy have published resolutions of the most abstruce things which the Ancients more able then they have held either for inexcrutable or for uncertaine Also it is easie to iudge that they did but trifle themselves herein and that silence would have better becommed them then their too much pratling for in the end they could not discharge themselves from those barres where their subtill spirits were so inwrapped that they were constrained to have often recourse to the first causes or to the universall For if one asked them the reason why the Adamant drawes the Iron or the Ieate or Amber the straw they answere that it is by Sympathy Analogy and resemblance of qualities that there are in these two bodies but aske them what are those qualities they are stopped there so as they are lesse resolved after such their solution then they were before for if I should grant them that if the resemblances of some qualities are the cause of such attractions then wherfore is it That wood doth not draw or attract wood stones stones and so of other things which not onely sympathize in qualities but are also of the same essence Who is he that can yeeld a certaine reason why the little Chickens feare the Kite although they have never seene him and that hee is so farre from them as almost in the clouds and yet they feare not the Dogge the Cat the Horse nor any other Animals which passe hard by them The same one may say of the feare which naturally the Hare hath of the Dogge the Rat of the Cat and other the like but these subtill spirits will answer that it is a certaine Antipathy In truth on the contrary it is uncertaine since wee can neither designe it nor particularize it for what other thing can we say but to runne to the generall cause and say that nature hath given them as by instinct this knowledge of their enemy for the safegard and conservation of their kinde Who can resolve me of the marvelloas invention of our Fathers touching the needle in the Mariners Compasse which turnes alwayes towards the Pole Articke or North-starre so necessary to Navigation the point of the same being onely touched by the Adamant There are say they Mountaines of Iron under this Pole or neare it the which for the sympathy that is betwixt the Iron and the Adamant wherewith this Needle is touched and is the cause that this point is alwayes turned towards that coast there neither will I deny that these Mountaines are so because I have never beene vpon them but yet I am not bound to beleeve it so although I shall deferre this to the authority of those which have written hereof Therefore I will not very willingly perswade my selfe that the attractive faculty of these Mountaines of Iron are so powerfull that they can extend so long a distance as they ordinarily prove it in the vastity of the Seas Who is he amongst the Physitians that can give mee a cleare and true Reason of the comming and going of the Ague be it quartan quotidian or tertian and why at his comming it first shakes him with a cold fit and after seizeth him with a hot and how successively the sick have their houres certaine and
Because they are very moist and charged with excrements and their hairs as I have formerly said are maintained and nourished with humidity The same thing one may say of young men and women and for the very same reason hornes fal not from gelded Deere nor the feathers from Capons as I have said heere before Q. But wherefore is it that old men become bald A. For the reason contrary to the precedent that is by declining with age naturall humidity consumes in them although they abound in corrupt excrements Q. Wherefore is it that bald men are esteemed more luxurious then other A. In the contrary we ought to say that they are more bald for being too much luxurious then luxurious for being bald for by force of drying their bodies and especially the braine which contributeth most to the act Venerian they become bald not retaining sufficient humidity to nourish the haires Q. Wherefore is it that bald persons are esteemed of others wicked and dangerous A. Because they are of a nature hot and dry and so are prompt hardy and cholericke if good education and nourture doth not moderate and correct them but also those persons that are of the same complexion are ordinarily judicious vigilant prudent and subtill Calxes Q. VVHerefore is it that one contrary ordinarily flies another neverthelesse Calx Sponge Cloath bran and many other dry things receive water very easily and imbibe and moisten A. We must observe that all bodies which have pores and subtill conduits some neverthelesse more close shut then others so then dry bodies which have pores shut admitteth not at all or very little of humidity and those which have the pores more open as the said things admit not more of themselves that is to say in as much as dry bodies but accidently because of the opennesse and laxity of their pones by which the humidity hath ingression Q. How is it that quicke Lyme breakes and fall in peeces being drenched with water A. In as much as the water insinuateth and penetrateth strongly without and within the parts of the Lyme opening the ties of it whereof followeth the division and separation Q. How is it that the Lyme quenched with water heateth and smoakes seeing that it ought rather to grow cold by the moist coldnesse of the water A. It is because the Lyme being a body well burnt in the Furnacâ— holds much of the fire and containes great quantity of fiery spirits the which bandeth and gathereth together against their contrary which is the water and worketh vigorously against it chafing and turning part of the same into fumes and vapours as those which breath out of a vessell full of water put upon the fire Wayes Q. FRom whence comes it that we finde the wayes more long which are to us unknowne then those which wee have often travelled A. It is because that wee determine and easily limit in our selves the way wee know and cannot limit that which we have never gone it seemes to us longer then it is Q. From whence comes it that a plaine smooth way although it be very easie as by fields and valleyes of great stretch it is much more trouble some then those which are unequall and rough A. It is because the plaine and smooth way is alwayes alike and that which is unequall and rough hath in it diversity and change which is agreeable to our nature and solaceth much more the incommodity that we receive of others as also that which is limited hath divers peeces and by retakes but in that which wee see in a long stretch it seemes to us infinite and to be without limit for the sight Graynesse Q. WHerefore is it that men beginneto waxe gray neare to the temples then behinde the head by reason whereof Homer calleth them Poliocrotapous that is to say to the gray temples A. Because that this part of the head is more watery humid and soft then the hinder part of the same and by so much more subject to the corruption of the humours which makes white the haires Q. How comes it that in age our haires become white A. Because as the Philosopher teacheth us old persons abound in flegme the which being white tincteth the haires in the same colour by which the haires are nourished Q. Wherefore is it that a man onely of all other Animals is properly said gray when Horses also become grisseled A. It is because that of other Animals where the haire fals all the yeare by little and little upon the Winter and then comes againe after as in Horses in Beeves and in Dogges or if they fall not as wooll doth not fall much from the sheepe it is because that such Animals live so few yeares that they cannot change their haires and colour but man is not of that nature so that his haire falls not yearely nor of so short life as the other Animals from whom the haire falls not it must be that in his age he still grisseleth and becomes wholly gray and in the end fully white by the abundance of moisture so farre that at last naturall heate being extinct in him by the default of radicall humidity which is associated with naturall heate Q. But how when other Animals having the same default and debilitation of radicall humidity and of naturall heate in their age wherefore shew they not the like effect A. This comes particularly to man in as much as according to the proportion of the corporall masse hee hath more quantity of braine then any other of the Animals Now the naturall heate debilitateth and diminisheth in him in his age and hee cannot conserve so great quantity of humidity so that this humidity superabounding leaveth him the naturall heate corrupts and the haires then receiving an evill nourishment whiteneth and representeth as I have said before by this whitenesse the colour of this corrupt humour which is a kind of flegme alwayes white Q. From whence comes it that there are men white before age and in the flower of their best time become gray A. The cause is labour travell torments affliction and sicknesses which doe often debilitate and often extinct before the time the power of naturall heate according to the saying of Pindarus in this Verse It sometimes happens in our way To meete a young man turned gray And Homer to this purpose Care sorrow griefe and dire distresse Gives the young head the old man s dresse Very feare it selfe horrour and the apprehension of an inevitable death hath so farre seized upon some men as we read of a kinsman of Francis Gonzagus Prince of Mantona who accused of treason became gray in the prison betwixt the evening and the morning Q. Wherefore is it that Horses become gray or griseld about the head more then any other kinde of Animal A. Because that they haue the bone which covers the braine much lesse hard considering the proportion of their bodies then any other Animal which is the cause as saith the
Philosopher that by comming old the naturall humiditie is exhal'd and the corrupt humours affect more easily their haire Q. From whence proceedeth the the divers colours of the haire A. From the divers temperaments of the humours whereof they are composed nourished for example those which have their humours much boyled have black haire as the Ethiopians Egyptians Moores Affricans and others those which have them indifferently boyled are red or deep yellow according as the matter is more or lesse boyled or according to the mixture of Phlegme with choler but these which abound in Phlegme and Crude humours have flaxen haire Q. From whence comes it that some have naturally their haire curled A. Galen yeelds many reasons saying that frizling of the haire is caused by the temperature hot and dry of the person as wee see that little long and straight bodies when we dry them at the fire they bend and reply or it may proceed saith he from the weaknes of the matter of the haire which cannot remain streight streached all a long but turneth up againe and frizells below or we may with Aristotle attribute the same with a double mooving from the matter of the haires which are but of sooty exhalations the which being something hot and dry and by the same holding of Terrestriate and firy quality the earthly fals downe below and the fire affects the height it falls then of necessity that by this double and contrary motion the haire frizels and curles all which reasons are sufficiently receiveable Q. Wherefore is it that those which have their haire rough grosse and harsh are ordinarily more strong robust and couragious then those which have it soft smooth and subtile A. Intruth the same may bee noted in many sorts of Animals as in Sheepe in Hares and in such other cowardly and flying Animals which have all their wooll or haire downish and lies smooth but in the contrary Lyons Boares and Bares have it rough and staring the which is found by experience also true amongst men and not without reason for haire which is harsh rough and grose testifieth that there is great aboundance of naturall heat mixed with the humiditie the which opening the pores giveth passage to the humours which are the matter of the haire to this purpose saies very well a Latine Poet A thick beard and curled locks Shewes a soldier fit for knocks Q. Wherefore is it that those which have curled locks are ordinarily camesd or the nose turning up A. Because they have the blood very hot and boyling and heat hindreth superfluous matter to strech and extend for the nose is of Cartilages and a Cartilage is a kinde of bony substance and the bone is of a superfluous matter for this cause also little children having boyling blood have their noses also turning up Q. Wherefore is it that such complexionated persons are more watchfull then others A. In as much that they are dry and the humidity dryed up hindreth the sleepe upon the contrary reason those which abound in moyst humors as little children women and drunkards and those which often wash and bath themselves are very much given to slee ping Q. Wherefore is it that those which have red haire are deemed commonly naughty boyes A. Because they are of a fiery nature hasty and cholerick but those which are well bred knowe how to moderate and rule their passions Q. Wherefore is it that those which have the haire of their head of one colour and their beard of another are ordinarily dangerous A. Because that it marks in them an inequality of their humours and complections which makes them naturally variable deceivers and disguised if they correct not their evill nature by good discipline from whence ariseth this common saying A black head and a red beard Take him with a good turne and chop ofâ— his head Dogges Q. WHerefore is it that the Dog excels in smell more then all other Animals A. The cause is that according to the proportion of his body he hath the Nerve of that sence more great then any other Animal And man in the contrary hath it very little so that he smells not very much Q. Wherefore is it that a dog of all other Animals remaines lynde or fastned within to the female after coupling without being able easily to unloose and undoe A. Alexander Aphrodeisea saith the cause is that the bitch in her native waies is very straiâ—â—â— and the verge of the dog being swolne within by the Ebullition of the spirits he is hardly able to withdraw it after the coupling HEAVEN Q. HOw is it that we have some small perceivance of the number of Heavens A. By 2 principall meanes the one is by the eclipses defaults or obscurity of the stars are eclipsed and hidden from us a certain time by others it is a firme argument that they finde betwixt our sight and those which they eclipse and make defalling of light to us that they are in some more low stage of the Heavens for if they were not below they would not robbethe other light from our sight The other proofe is drawne from the diversity and different mooving of the Heavens for all naturall bodies have one onely proper and particular motion yet neverthelesse they note divers movings in the Heavens and more great number in the inferiour Orbes then in the superiour for it is infallible that the inferiour receive this diversity of moovings besides their owne naturall from the superiour Orbes and therefore it is of necessity that there should be as many Heavens as there be divers motions Q. How is it that they have a little learned that the Heavens are round A. I have brought out to that purpose many reasons in my Physicke of which I will repeat heere the principall in few words First that the Heavens inclosing and containing all the other bodies of the universe ought to have the figure thereto most capable is round Sphearick or circular secondly that the Heauens being the bodies most mooveable of the world as wee may perceive by the continuall motion we ought therefore to attribute this figure to them as most proper to the motion thirdly that if the Heauens were of any other figure but round they would be jumbling and dashing or piercing and penetrating with their angles corners and extremities in turning and rowling the one within the other or â—else there must rest some vacuity or voydnesse betwixt the angles corners or extremities of their bodyes which were absurdities in and against nature fourthly that if they were of any other figure but round in one selfe day the Sunne the Moone and the other Starres which are carryed by the rapidity or incogitable swiftnesse of the primum mobile or first mover should make in foure and twenty houres the Center of the Universe to appeare at certaine houres more great then at other times from measure taken when they approach neare the earth which being not it must be concluded that the Heavens
hee is seated in such a hidden place A. Nature hath done the like with all the noble parts as with the Braine with the Liver with the Lungs to the end that they should not be easily offended hurt or wronged seeing that these parts cannot be grieviously offended without losse and death of the Animal Q. Wherefore is it that the heart of some Animals being torne with force out of the body wil pant and moove still A. This panting and mooving comes from the fervor of the blood of the spirits from the heart as sparkes and flames from the naturall heat which are not suddenly extincted after the death of the Animals no otherwise then a snuffe or a meske of a lighted Lampe looseth not suddenly all his fire nor all his light although separated from the Oyle Q Wherefore is it that in Animals the most couragious as in Lyons and in Tigers they have their hearts very little and in those which are the most fearfull as the Deere the Asse and the Hare they should have the most great considering the proportion of their Bodies and neverthelesse to signifie a valiant man they commonly say heâ— is a man of a great heart A. The Animals that have little hearts are commonly the most hardy because that the force of the heat amassed together in a little place are more vigorous and doe greater deeds then being dispersed neither more nor lesse then an ordinary fire heats not so easily a great hall as a little chamber and whereas they commonly say a hardy man hath a great heart the same ought to be understood of quality not of quantity that is to say of courage it selfe of valour it selfe of hardinesse it selfe not of the masse or piece of the heart Q. Wherefore is it that hurting of the heart is mortall A. Because as saith the Philosopher that it being the principall and beginning of the life if it bee wounded there is nothing that can sustaine or snccour the other parts that depends on it neverthelesse it hath beene found of Animals that although wounded in the heart they have not dyed of the hurt judging by that that after they have made dissection and cure they have found the Iron head of an arrow or the bullet of a Hargubusse sticking in their hearts Q. From whence comes it that some renowned personages have their hearts hairy and have bin approved wonderfull valiant and couragious as Leonidas the Lacedemonian and Aristomenes the Argien A. Because that it testified an extraordinary calour or heate neverthelesse naturall in them the which excited smoaky exhalations in their hearts and such fumes are the matter of the haire and naturall heate is accompanied with vigour and courage Cockes Q. BY what vertue is it that the crowing of the Cocke so affrights the Lyon A. There is no Animall whatsoever is so fierce and couragious as the Cocke which combats most valiantly even to the death his crow is also very penetrating so as the Lyon knowing by instinct his invincible courage and fierce hardinesse in so little an Animall hearing him sing is astonished and retyres himselfe so writeth Pliny Q. What is it that induceth him to crow every third houre and so iustly at midnight A. One may ordinarily prove that he croweth not every third houre although it hath pleased Pliny to say so that tooke up much by heare-say but for his crowing at mid-night they give divers Reasons as some hold that the Cocke is an Animall wholly solarie because whereof the Ancients consecrated him to Aesculapius Sonne to the Sunne so that resenting about mid-night that the Planet predominating upon his nature is remounting upon our Horizon hee awaketh hee rejoyceth and sings for joy Others attribute the same to his Venerian desire for hee is an Animall which is very lascivious and why having his Hennes about him and otherwise hee is accustomed to sing rather after then before his treading and therefore this reason seemeth to mee nothing probable Democritus as Cicero reporteth held that the Cocke satisfied with sleepe after hee had perfected his digestion as hee hath in him much naturall heate to well concoct and digest his food hee awaketh all joyfull and proclaimes his joy with his owne Trumpet but that great Iulius Scaliger durst resolve nothing of this question but I dare say that there is some apparance in the first opinion but more in the last of Democritus Strings Q. WHerefore is it that the string of a long bow or a crosse-bowe breakes sooner when one dischargeth them without an arrow then when they shoote with an arrow A. It is because the Arrow abates and moderateth the violence of the motion but when one disbandeth the violence of the motion which findeth not an encounter nor stayeth makes a strength against the cord it selfe and is the cause it breakes and sometimes the Bow it selfe Q. Wherefore is it that the strings of a long Instrument breakes sooner and will not stretch so high as those of a short Instrument A. Because that those of the long stretch longer then the others have a more long space from the middle are more further from their center that is to say from the place where they are tied and that which is further from their center is most weake wherof we see divers examples from these words light waight Q. Wherefore is it that two strung Lutes or other like instruments being reached up and tuned in one and the selfe same tune if one soundeth or play eth upon the one neare to the other that which is not touched shall sound and moove also upon her Harmonious cordes and the dissonant not moove astraw being laid upon the string of the untouched Lute or such like strung instrument A. This is caused by the Sympathy and consonance of the instrument the strings of the one being touched the Ayre which is affected with the harmony makes to resound affect and stir the same strings of the other and by the same cause if one strike a string of a Lute which is accorded in the unison or in the octave it will shake also the other which one may prove by putting a litle straw upon that which is not touched and which is agreeing to the unison or to the octave of that which is struck and better yet to Philosop hize upon this subject wee will adjoyne that wee may observe a double mooving in the strings of an instrument the one is it which beats the Ayre then before is string is struck the other then behinde when it retyres after that it is struck the shake makes him to resound but encountering other strings streatched into another tune and out of the unison or the Octave they shall not finde the like disposition of mooving because of the dissonance and disproportion of tunes so as they will not resound at all Q. From whence comes it that the harmony and Systeme of the voice or of instruments well accorded is so agreeable to the hearing
and the heate hindereth the superfluous matter to extend it selfe now the nose is a Cartilage and a Cartilage is a kind of bone and a bone is a superfluous and insensible matter Q. Wherefore is it that little children have more heate and fire and naturall humidity then perfect men A. Because they are newly composed and formed of a matter hot and very moist to wit of seed and of blood Q. Wherefore is it that the little tenderling children have their haire very cleare and thinne A. Because that they have not yet the pores of the skinne open for to give passage to the humidity and likewise they have yet little or no smoaky exhalations which are matter of the haire Q. Wherefore is it that little Infants have their voyces small and sharpe A. It is because they have the Artery and pipe of the voyce more â—â—raite then perfect men together that having much humidity the conduit of the voice is stopped and the voyce by the same meanes is more sharpe For as the pipes of winde instruments expresse the sound more sharpe if they be straite and small so is it of the Arteries Organs and conduits of the voyce Q. From whence comes it that rocking provokes sleepe in little children A. Because as I have said before they being very moist this agitation and moving them up and downe moves also the humours which mount to the braine and provoke sleepe which comes not so to aged persons because they have not so much humidity Q. VVherefore is it that little children falling to the earth by stumbling against some stone or other hard or solid body takes no such bruises and hurts as great and old folkes that are strong and robust A. If they fall onely all along the reason is easie for being little and low they cannot hurt themselves so much as if they fell from an high but besides it may be sayd that they are more soft tender and flexible so that stumbling against any hard and solid body their flesh resists not as it doth with bigge folkes but yeelds and gives place the knocke and stumble is not so rude even as it is in a sponge that will not breake against the stone as another stone will or as the reeds which yeeld and wave up and downe are not so easily overthrowne by a violent and forcible storme as the Trees which refist it Q. Wherefore is it that the little Infants have their vitall functions so strong and vigorous and their animall functions so weake I call vitall functions their eating concocting digesting nourishing increasing and growing and the animal functions as their mooving and holding fast A. Because that the naturall functions exercise themselves by the meanes of the naturall heat which is in them aboundant and boyling and the Animal functions exercise not themselves but by the meanes of the Animal spirits which proceed from the braiee the which being yet very feeble and the grisly bones which incomposeth and covereth them being yet tender and fraile it is no marvaile that the Animal spirits have their effects lesse vigorous untill the braine bee fortified with age Q. From whence comes it that little children which have more of iudgement and use of reason then their age will beare or ordinarily pernut or promise which wee commonly call too forward children live not long or being too fat and too great become sots an d lubbers A. Truely Cato the Censor said very well that we could not looke for any other then a hasty death of children that are hastily prudent that is to say when it comes too much before the due time of mature age and the reason is taken from this that it is a certaine argument that such children have their braine dry out of measure and beyond the temperature of their age for the too much humidity which is ordinary in all little children hinders as a cloud that their interiour senses should not stretch so farre so clearely and so openly their functions as in persons of perfect age and the unmeasureable drinesse which is in some one extraordinarily is the cause that within a little time the body drieth alwayes more and more with the age so that the Organs of the Sences yea all the body dissolves and deth then follows or at least the Sences are so ill affected that the soule cannot worthily exercise his function neither more nor lesse then the best artificers can make no master-piece of worke with evill tooles though instruments of their Art Q. Wherefore is it that little children are ordinarily slavering and sniveling and have their heads all of a dandering scurfe A. Because their naturall heat exhales from their stomacke great quantity of vapours to the braine the which dischargeth himselfe by all his meanes as head mouth and nose Q. How comes it that children pisse their beds in sleeping without feeling it which comes not much to those which are arrived to the youthfull age A. It is because that children are very hot and moist as is above said and therefore they are very laske and discharge their bladders more easily as also being in a profound sleepe the bladder dischargeth it selfe without any feeling of it Q. But wherefore is it that they have no seed A. Because that they being farre from their perfection all their good nourishments turne into the increase of the corporal masse Pissing and sneezing and farting Q. FRom whence comes it that sometimes wee shake and tremble after we have pissed A. Because as sayes Alex. A. phrodiseus that there is a sharpe and biting humour which pricking the bladder moveth all the body by a strong convulsion to the end it should more forcibly thrust out this ill humour which fals most commonly to children because of their much and often eating and because they abound in excrements or better according to Aristotle it proceeds of this that although the bladder being full of urine which is hot it then feeles not the cold but on the contrary it being discharged for nothing can remaine void the ayre then filling it which being cold or fresh makes us to shake tremble the same happens to us sneezing when the veines void themselves of some humours or hot spirits and that the fresh ayre enters into their place Q. VVherefore is it that ordinarily we let fly winde in pissing A. It is because that as long as the bladder is full the great gut or Colon is stretched and that in voiding the bladder one holds his breath so as the bladder being after released and avoided of his measure the intestins which were banded and filled with ayre and winde are released alwayes by the same meanes and so voided Q. Wherefore is it that horses and many other kind of Animals and even men themselves pisse for company A. It is by the Sympathy of the Animal spirits or rather that the one thinkes of the other Q. Wherefore is it that in rubbing our eyes we cease to sneeze A. Because by that
the lightning breakes the bones within the body without any way touching or offending and produceth many other strange effects as I have shewed elsewhere Q. Wherfore is it that the leafe of a Laurel cracks in the fire A. It is for the reason aforesaid that it greatly holds of the ayre â—he which is extreamly humid and pressed by the fire cracks in goeing out because that it takes is way by force and ontrance as doth the humidity of the chesse-nut when it is put under the embers without being cut on the top Moone Q. WHerefore is it that Physitians the labourers the Mariners and others observe so strictly in the exercise of their Arts the constitution of the Moone A. Because she hath a particular vertue and predomination upon the things here below and which is more shee is more neerer to us then any other oâ— the Planets and having a lesse â—urne and circuit to make shee changes more often her constitution and this frequent change ought to bee more exactly considered and observed especially by those men which are to prove every day the events Q. Wherefore is it that victuals corrupt sooner in the shine of the Moone then of the Sunne A. Because that the Moone hath her heat weake and moysteneth more then shee dries and the Sunne on the contrary dryes much Now excessive humidity being cause of corruption it is no marvaile if the Moone which extends dilates and spreads humidity and likewise augments it and aydes corruption Q. Wherefore is it that wood cut in the full of the Moon is more subiect to be worme eaten and to rot sooner then if it were cut in any other time A Because the Moon then being in her most strong vigour dilates so much more the bodies as well sensible as insensible which yeeldeth them more subject to putrifaction Q. From whence comes it that those which sleepe in the rayes of the Moone comming to wake finde themselves all besorted bebenummed and as troubled in their understanding A. Because that as I intend to say the Moone dilates the humours of the body and especially and notedly those of the head the which mingling with the Animal spirits troubles the braine Sick folkes and Sicknesse Q. FRom whence comes it that people more often fall sick in â—ummer and that the sick dye â—ore often in Winter A. It is that in Summer there â— more causes of sicknesses then â— winter because that the natuâ—all heate is spread and diffused â—rough all the body by reaâ—on whereof the interiour being â—sse heated the stomack is â—lled with crudities and undiested humours and to the me also adde the great quanâ—y and diversity of fruites that â—eople are accustomed to eate â—ves ayd also as also that the â—res being open and the â—inne being loose by this diffuâ—n of the naturall heate they 〈◊〉 ordinarily subject to take cold from whence ensâ—eth many maladies to the contrary in Winter the naturall heate being inclosed within the interiouâ— parts by Antiperistice wee digest more easily our meate and therefore if we doe fall sicke iâ— must come from some great and violent cause Q. From whence comes it thaâ— the Spring-time and the Autumnâ— which are the most temperate seaâ— sons bring us neverthelesse morâ— maladies then either Winter â— Summer A. It is because that goinâ— out of an intemperate and weâ— risome season to enter into temperate and an agreeable thâ— evill humours gathered togâ—ther during the intemperaâ— season beginne to stirre aâ— move by this change and 〈◊〉 fect also the body and make â— sicke and therefore the Spring-time and the Autumne are two unhealthfull Seasons and yet more by accident and inconsequence then the Winter or Summer which brings them of themselves Q. But why is it yet that Autumne is more unhealthfull then the Spring-time A. Because that comming out of Winter and from the cold we enter into the Spring-time and into the heate which is a friend to Nature And on the contrary wee goe out of the Summer and heate and enter within the Autumne and approach to the cold which is an enemy to Nature Q. Wherefore is it that sicknesses are many times infectious to those which approach neere the sicke and health cannot be so communicated A. Because that health as saith well the Philosopher is as rest and sicknesse is a mooving or stirring which is many times comunicable according to the disposition of the subject and quality of the disease for all maladyes are not infectious but onely those which they call contagious and striking which proceeds from some corruption of the spirits or which corrupt the spirits and which comming to exhale outwardly infecting the neighbour aire communicates so their corruption Q. Wherefore is it that according to the doctrine of the Physitians it is not good for sick folkes to eate much A. Because they cannot well digest it by reason that their naturall heate is in them so weakned and hindred by the evill humours and the sâ—perfluous nourishment miâ—gâ—ed with their evill humours easily corrupt so that the sicknesse is aided and prolonged to the perill and danger of the subject Eating and Drinking Q. VVHerefore is it that as the proverb saies one shoulder of mutton will pluck on another and that the appetitâ— comes in eating A. It is that the pores and subtile eoâ—duits of the body being stuffed with some thick humour grosse or gluing are opened by the victualls especially if they have some little pointing or sharpnesse the which like a tickling excites the appetite or naturall heate as also dissolves or consumes the humours the repletion of whom hinders the appetite Q. From whence comes it that hunger passeth away in drinking and thirst augmenteth in eating A. It is because that the drinke temperateth all that it findes dry and unprofitable by its hardnesse and weight within the stomack the which digesteth better or more easily being so temperate and then after by the other concoctions the same is distributed to all the parts of the body and so hunger passeth in this sort but thirst which proceedeth for want of humidity augments the more in eating because that victualls if they be solid dry up the humidity which resteth within the stomack Q. Wherefore is it that in Summer one drinkes more and in Winter they eat more then in any other season of the yeare A. It is because that the Summers heate drying our bodyes we must moysten and liquour them more then is usuall and by Antiparisticis it comes that in Summer the externe or outward heate is the cause that wee have lesse of naturall heate within the stomack to digest and on the the contrary in Winter the cold predominating upon the exteriour the naturall heate enforceth himselfe and gathers all into the interiour by reason whereof we eate and digest our victualls better Q. Wherefore is it then that in Autumne wee eate many times yet better then in winter A. It is not that in Autumne we have interiourly more
feeling themselves weake in the field get unto their Garrisons their Castles and Towers best fortified and most strong Now the blood which gives a vermillion colour to the face and to all the parts of the body being retired to the within it must bee of necessity that the exteriour parts by the want of it become wanne and pale Q. Wherefore is it that they tremble A. Because that the nerves becomming cold slack and weake by the absence of the blood of the naturall heate and of the animall spirits which are retired into the interiour cannot support the burthen of the body but the members shake and tremble Q. Wherefore is it that without thinking on it they let goe their excrements by both the conduits below A. Because that the muskels of the vessells which contayne the excrements are so weakned by the absence of the heate and of the animall spirits that they slacke and by that meanes sometimes they escape without being perceived Q. Wherefore is it that those which are seized with feare by an inevitable perill or danger as for example those that are led to execution have ordinarily an extreame thirst A. Because that the heate retiring and gathering together as is said into the interiors dries them and there exciteth the thirst although the extremities of their bodies as hands and feet are very cold trembling Q Wherefore is it that we are soone frighted in the night and in darkenesse especially being alone more then in the day and in the light A. Some attribute the same to the danger that one may get by stumbling or other mischiefe when wee can see nothing but the question is of another kinde of feare then of the danger of knocks and stumbling for I will suppose that if one bee within a good bed and stirrs not the true reason is then that the enemy of humane kinde being a friend of darknesse and as the Psalmist saies marcheth in darknes and is then most redoubtable to men as being a spirit and of a nature more strong then ours and that it is so there is none that hath not sometimes approoved it as in going alone in the night and it may bee without apprehension of any danger at all bnt in an instant a suddaine feare seiseth upon them because in my conceit there is some evill spirit that wee doubt without seeing it as the weaker Animals are affraid approaching to the Lyon although they see him not I will not deny neverthelesse that the night also augmenteth all sorts of feare because of the enterprizes and surprizes which may bee made then with the most commodity but there is another naturall terrour which comes often to men when they are in a place of perfect assurance and as soone to the most couragious as to the veriest cowards for verily I have seene brave generous and magnanimous persons feare spirits in the night extreamly when weak and fellowes of base courage have marcht on a long way with firme assurance Vlysses in Homer durst not goe alone in the night but would have for companion Diomedes the most most valiant of the Greekes next to Achilles I will attribute neverthelesse willingly all these feares come from the force of the imagination and want of faith for by the one and the other wee propose a thousand terrours but hee which hath his confidence in God and inhabites as saith the Psalmist under the wing of the Almighty shall not bee mooved at all with the Arrow which flyeth by day or the Spirits which wallketh by night nor the nightly horrours shall not feare him and to put this in our memories the church sings this in our evening song Q. Wherefore is it that the haire will stare and stand up an end with feare and horrour A. It is because that such passions coole the exteriour parts of the body and by the absence of the heat which retyres with the blood into the interiour and the cold binding and restraining the pores the haire being by the same meanes bound and pressed from the root lifts itselfe up and stares Fishes Q. WHerefore is it that Fish eate upon their backs and their bellies aloft contrary to all other Animals A. Because they feare the prey should scape them below besides that they should make the shaddow of themselves in eating it if they held the prey or the food below them Q. Wherefore is it that Fish are more gluttenous then other Animals A. It is because that being very moyst they have need of the dry and that the watry food with which they ordinarily nourish themselves sustaines them not so well as the terrestriall together that for those of the Sea the saltnesse of which excites yet more their appetites and makes them so much the more devouring and gluttonous Q. VVherefore is it that Fishes are not so subiect to diseases as land-animals A. It is because they are in an Element more pure then the Earth for the Earth is much more mingled with mixt bodies then the Water Q. How can it bee that during the Winter and the extreame rigour of the cold when the water is frozen over with Ice the Fish which of himselfe is also very cold dyes not for all that coldnesse A. It is because that the cold occupying the surface of the water the heate retires to the bottome and the Fish also for the conservation of their lives Q. Wherefore is it that Fish begin to spoile and corrupt in the head and other Animals in their intrayles A. Because that Fish have not much ordure and excrements in their intrailes as other Animals the which for this reason begin to corrupt there but the Fish having otherwise very little braine instead whereof there is aire inclosed within their heads the which being hot and moist is the ordinary cause of their corruption Gun powder Q. HOw is it possible that so little a quantity of Gun powder should thrust out a ball â— bullet so farre and with such a strength or force as is marvellous A. Because that this powder which is firy being a lighted and reduced into flame occupies much more of place then when it was in his masse or earthly substance so that for to extend it selfe and to make way to the end to take up as much place as he needs it forceth the bullet which is before it to flie out with such an impetuosity that it thrusteth it out so very farre that it makes it breake and shatter all that it encounters Q. From whence proceeds this great noise and terrible bounce that the Peeces make A. The reason is neare the very same that is in the precedent question and more as the fire is active and violent it forceth the ayre inclosed within the Cannon to give it place and in this conflict the ayre being beaten and repulsed with such force with the Bullets issue which is within and then ensueth this most fearefull cracke Resounding and retaining Q. WHerefore is it that the high places
Because that having knowledge of the subtilties and humane tromperies and deceits they are alwayes in distrust fearing to be surprised they are doubtfull saith the Philosopher because they are incredulous and incredulous because they have much experience of humane things in which they have proved much deceit Q. VVherefore is it that old persons take a singular pleasure to lie with young children and the young children on the contrary love not that A. It is because that the heat of little children that are fat and pretty bulchins heateth sweetly the old folkes the which is their proper want The little children on the contrary feeling themselves infected with their vapours and corrupt humours and smelling them stinke they fly their imbraces also it is certaine that little children which have beene accustomed to lye with old folkes impaire much and yet much more with old women because of the corrupt vapours which goe out of them being not able otherwise to discharge their naturall purgations Q. VVherefore is it that old folkes are so covetous and holding and the young on the contrary are so prodigall A. Because that old folkes know by experience how difficult and hard a thing it is to get wealth and therefore are spaning further the desire they have to end their dayes in rest feeling themselves weake and uncapable of travel makes them covetous but the young folkes on the contrary feeling themselves strong and robust and sturdy promise themselves all things happily and ignorant of the difficulty to get and obtaine wealth and meanes all things are good cheape with them and use and abuse wealth with an excessive profusion Q. Wherefore is it that old folkes feele lesse dolour and lesse paine travelling to death then the young A. Because that naturall heat being very little and weake in old folkes it is easily extinct by reason whereof they dye sweetly as we see a Lampe extinct when there is no more oyle or a Candle goe out when there is no more Tallow but young folkes being more sturdy and robust because of their naturall heate which is in them great and strong resist much more vigorously and more long the assaults of Death and are also much more and more long travelling and laboring in the combate For as Apples that are very ripe fall From the Tree with the least Thake and the greene ones â—n the contrary hold firme and cannot bee pluck't off but with force and violence likewise men being arrived to the maturity and ripenesse of their age are easily carried and borne by death and the green youth in the contrary resists him and suffers by the same meanes more long and more great convulsions and dolours Wormes and Lice Q. WHerefore is it that the Physitians hold that it is a presage of death when living wormes comes out of the body of man by the conduits above or below of themselves without being forced by any drugs or medicines A. Because that they feele an extreame inflamation of humours or a putrifactioÌ„ or a mortall weaknesse which gives them the way of flight by the conduits be it by the fundiment bee 〈◊〉 by the mouth or by the nostrils knowing that by a certaine naturall instinct that they cannot expect from that body any good nourishment likewise Lice abounding opon the sick shew they are neare death Rats and Mice Q. WHerfore is it that Rats and Mice abandon ruinous and falling houses A. It is by a certaine naturall instinct they finde and knowthe walls to shake the posts to bee unjoynted and their little holes to be in another estate then customeable they then presage some neare ruine which makes them dislodge Lastly Death Q. VVHerefore is it that all Animals flie death A. Because that death is the privation of the present being and all things desire naturally to conserve their being Q. VVherefore is it that dead folks waigh more then the living A. It is because that the vital or animal spirits which beare up the body being extinct with the naturall heate becomes like to a heavy lump of earth and waighes all downe even to the earth or grave Q. How is it that the nayles or haires grow from the dead A. It is not as some have supposed that the parts covered with flesh being uncovered and unfleshed that thereby it seemes that the nailes and haires should grow but it is that the nailes and haires being no part of the body but meerely excrements serving for ornament and entertainers of the humidity by meanswhereof they yet grow after the separation of the soule Q. How comes it that death is so frightfull horrid and fearefull to some rich men and criminall delinquents A. Because some rich looking then into the glasse of their consciences and seeing then almost too late the ugly formes of their wrongs done to many and undone people they had to deale with as also the uncertainety of their soules journy before that Dreadfull Tribunall where Justice it selfe sits holding the scales of equity with a terrible hand the executioners ready about him with all the exquisite torments of a gehenna moreover thinking how many goodly houses pleasant gardens and orchards with aboundance of utensels gold silver asalso worldly respects for having these things which they then of force most part with these are the stings of that Serpent Death so piercing through an evill conscience and not unjustly intituled the worme of conscience grievously then gnawing as also their thinking how they shall at the blowing of that dreadfull Trumpe in vaine desire the hills to fall upon them and with Dives be denied a small drop of water to coole their flaming tongues Let them therefore while they have time and before their corporall animall sences are benumb'd with this Torpedo Death confesse their wrongs to God and the wronged make hearty contrition and by all humble praiers desire Gods gracious mercy And because they can yeeld him nothing let them restore and make satisfaction to those they have of their Christian brethren brought into misery and not thinke it enough to builde an Almes-house for twelve idle beggers as for the delinquents be they murderers perjurers theeves and such wicked and ungodly persons I leave them to the judgement and mercy of God and advise them from the sin of presumption And to conclude oh how happy is he that in the feare and love of God puts off this mortality and puts on immortality which the Creatour of Heaven and Earth that hath made all things visible and invisible with so infinite wisedome and hath pleased to grant man a measure thereof to discerne the things that are here formerly spoken of grant us this gracious God that still humbly with all thankfulnesse wee may acknowledge this thy great bounty which thou hast given us above all other Animals and grant us by thy mercy and for the merits of thy Sonne Iesus Christ that wee may discerne the invisible things of thy Kingdome and prayse thee among thy Saints saying honour glory and power bee ascribed to God on high AMEN FINIS