Of Angells. Chap. 1.

MAlach in Hebrew, Ange­lus in Gréeke, Nuncius in Latine, is to bée vnder­stoode, a messenger in English. For by warning of Angells men knowe Gods will, and so Angelus is a name of office and not of kinde. And Ange­lus is a Spirit: but when God sendeth him forth, then hée is first properly na­med Angelus. Painters paint Angells with wings because of their swiftnesse of flight. And so simple men knowe the swift working of Angells by that man­ner of painting. And for the same cause in the olde time, Poettes painted the winde with wings, as saith Isid. lib. 7. Chap. 7.

What Angell is after Da­mascenes minde. Chap. 2.

DAmascene saith, that Angell is Sub­stantia intellectualis, alway moue­able, frée, and bodilesse, seruing God by grace, and not by kinde, and is pertaker of immortalitie. For he may not die. Of this discription of Angels kind, ma­ny māner properties of Angels be to vs shewed and knowne. An Angell is said, Substantia intellectualis. For by reason of the spiritualtie of his substaunce, and of the singular puritie hée perceiueth in himselfe all formes intelligible, that is to vnderstande, all shapes and lyke­nesse that hée needeth to haue. For to haue cunning and knowledge of things hée apprehendeth shapes and liknesse intellectuall, that may moue his vnder­standing to witte and wisedome. And inasmuch as hée is farre from the bon­dage of earthly matter, insomuch hée is the more perfect in contemplation of spirituall and vnmateriall thinges: So it is sayde plainly in Libro Causarum. For spirites that hée also named vnder­standing, be full of shapes and likenesse, because they haue knowledge and cun­ning. Therefore in them shineth all manner of vnderstanding, as in the bo­dies of men their secrete motions doe declare in the witte to haue know­ledge of thinges. Intelli­gence of Angela is a singular freedome not sub­iect to tēptations. Sicut ibidem di­citur consequenter. Moreouer, Angells kinde passeth all bodilye kinde in sub­tiltie of his Essentia in simplicitie, and in cléernesse of his conceit, and ability of his frée aduisement. This Angells kind hath no succour of bodily matter. Ther­fore materiall corruption maye in no wise be according to him. Therefore no knowledge by bodily wits may let this fore knowledge that is godly, for an An­gell hath forséeing in a manner as God hath. Therefore hee is aboue time, and vnderstandeth all at once: and not one thing after another, or one thing of another, as the conclusion of the premi­ses, as mans vnderstanding and assu­raunce of the minde, gathereth know­ledge of some thing, through, or of the knowledge of other things. It séemeth that such comparison as is betwéene a simple thing and a thing compound, ey­ther else betwéene a point and a line in béeing, That which is simple is one thing and that vvhich is cōpound, is diuerse or manye things. such is the comparison betwéene Angelles knowledge, and mans per­seueraunce, in vnderstanding and dée­ming Also no mallice withdraweth nor turneth away the wil of an Angell from the seruice of his Creator. There­fore inasmuch as the substaunce of an Angell is the simpler, and more far from all condition of matter. Insomuch, the lykenes of God shiueth y ^t more expresse in him, and in him as it were in a full cléere mirrour, the shining of God ap­pearth the more cleere. And the influence of blisse is the more worthy, insomuch [Page] as the Angell ioyneth him by his owne will, the more perfectly to the apparant truth, that maye not be chaunged, as Gregory saith: Almightie God made the kinde of good Angells good, but muta­ble. So that they that woulde abide, might bée assured of grace, & by so much the more increase reward, in how much they setteled the effect of their will with studie, without chaunging in God: al­so Saint Gregorie sayth: Angell in the contemplation of his Creator is aboue the thing that may be chaunged, but in that he is a creature, he hath subiections of chaunging. Denis sayth, In Angells three things must bée had in considera­tion, Essencia, by the which they haue béeing: vertue by the which they haue might: and working, by the which they are exercised. The Essencia of them is simple and vnmateriall, pure, distinct, and discréet. This vertue of them is frée, vnderstanding, louing, and without cea­sing. They haue might and power frée­ly to choose, to vnderstande, and to loue: and to God to be ioyned without chaun­ging: also they haue a vertue of wor­king, for they doe all thing without a­biding or tarrieng, they put of al aduer­sitie without withstanding, and without withsayeng: alway they be nigh vs, and serue vs without ceasing: and their wor­king, is willing, sodeine, profitable, and honest.

For they serue GOD without constraining, and doe his heastes so­deinly and in an instaunt, and putte not off till on the morrowe: all good and profite they procure with greate héede taking: they bée occupied in lawfull déedes and honest, that bée without blame: then it is truth that in an An­gell is three manner vertues, of know­ing, of working, and of béeing. For hée knoweth God aboue himselfe, in a mir­rour of euerlasting during, without a­ny intermission. Hee seeth alway the face of the Father. Mathew. 18 Angels alwayes beholde the face of my Father which is in heauen. Psal. 10. He appre­hendeth all things that is without him­selfe, without anye collection, and hol­deth in minde within himselfe, with­out forgetting, all that hée apprehen­deth. Angells haue this vertue of wor­king, mightely, swiftly, and profitably, and without ceasing: and they also haue vertue to be steadfast, in the sim­plicitie of their kinde. For they are not altered by deedly subiections, ney­ther they haue no contrariousnesse of passibilitie, neither bee lette with charge of flesh. They bée also in stead­fastnesse of grace and of blisse. For they bée subiects to the lawes of God, and be not contrary therto by none affection nor deede.

They bée godly and not tormented with the pricke of enuie: and forasmuch as they be pure and cleane, they bee not defiled with anye affection: and they be steadfast in the dignitie of office. They are the substaunce of well minding, and therefore contrarye to euill dooing and they that bée Souereignes bée Princes ouer the other without tyrannie: also Angells kinde is ioyned nigh to the first lyght, that is God, and therefore it is full of more copious light: and so much the more déeper it draweth of the Well of lyfe, the more néere it ioyneth it selfe to the first light in beholding the minde: and it receiueth alway the more principall Theophanias, that is lyght and shining of GOD, insomuch as it tourneth it the more perfectlye to the highest good by loue, that chaungeth not: and so that light, that is euerlasting, first it commeth vppon Angells, and by Angells it commeth downe to vs [...] and therefore by Angells lawe came to men: Gen. 18 Exo. 3 and for that first shining com­meth to Angelles from the Father of lyght. Denis calleth Angelles Al­gamatha, that is, most cléere myr­rours, receiuing the lyght of GOD. Vnde in libro de diuinis nominibus. Chap 6. Denis sayth in this manner. An Angell is the Image of GOD, the shewing of hidde lyght, a myr­rour pure and most bright, with­out spot, without wemme, or other de­filing.

And if it were lawfull to saye, hée receyueth in himselfe all the fayre­nesse of the well shape, godlye for­mitie [Page 4] and of pure declaration in him­selfe, as it is possible to take and de­clare goodnesse that is hidde. He is named the Image of God, for lykenesse and shape in vnderstanding and readi­nesse: For lyke as God seeth all things without aduice and conference, so doeth Angells, for they see not by meane, nei­ther apprehend by bodelye wit. Also hée is called the shewing of hidde lyght: for he taketh by influence the sight of the Godhead, that is in it selfe incomprehen­sible and hidde, and sendeth it foorth, and sheweth it to other, and maketh it knowen to them that are lower. And he is called a myrrour, for he is able to receiue the lyght of God, and is called a pure myrrour, for the kindly purenesse of his substaunce, for he hath no bodelye filth, he is immaculate, he hath no went of originall sinne, he is not defiled with contagion of deadlye sinne, he is with­out spot of veniall sinne. He is sayd re­ceiuing fairenesse of the likenesse of the Godhead.

In a speciall manner of knowing, he is lyke to the Godhead, and also hee de­clareth to them that are lower the incomprehensible and hidde: swéetenesse of the goodnesse of God. For what hée taketh in contemplation and tasting by the gifte of God, he sendeth it forth, and maketh it knowen to them that are lower.

Iohn Da­mascene a Monace or Monk, about Anno 400. Dumascene in his seconde Booke and third Chapter sayth, That Angells are lights intellectuall, hauing lyght of the first lyght, and they néede no tongue neither eares: but without words and voyce they vnderstande and know euery others thought and will. And they are not contayned in a bodelye place, not within walles neither cloyster bodelye inclosed, and be not bodelye long, nei­ther broade, neither thicke, but they be intellectuallye nigh and present, and worke in euerye place where God bid­deth them. Also they are spirites kind­lye strong and swifte to doe Gods will: and they are sodainelye founde in eue­rye place, where God willeth and be­thinketh, dispensing those things that be about vs, and helping vs after Gods owne will. They are aboue vs, and neuerthelesse about God. It were harde to mooue them to euill, for thereto they are contrarye: & that is of grace, though it be not of [...]inde.

And as it is possible, they bée in contemplation of God, and haue theyr delyght and lyking in him: and séeing they are spirituall and bodilesse, they néede neyther, wedding nor corporall ioyning.

¶How an Angell in bode­ly shape is painted. Chap. 3.

ALso though Angelles kinde haue no matter neyther lyneations and shape of bodye, yet by a morall de­uise, many things are imagined, as God lyke an olde man: euen so Angells bée paynted in bodely lykenesse, and Scrip­ture maketh mention, that they haue diuers lymmes and shapes. But by de­nominations of lymmes that are séene, vnséene workings of heauenlye per­seueraunces, are then thereby vnder­stoode. For when Angells are paynted with long lockes and crispe haire, there­by is vnderstoode their cleane affections and ordinate thoughts. For the hayre of the head betokeneth thoughts and af­fections that doe spring out of the roote of thought and minde. A comparison.

Men saye that they haue cares, be­cause they receiue the inspiration of God, and that they knowe and vnder­stande. Paynters make to them nose­thrilles, and not without cause: For they voyde vices and: sinnes as it were stinking thinges: and they loue ver­tues, as it were swéete smelles. And they seperate trueth from falshood, ma­king distinction betwéene cleane and vn­cleane, stinking and sweete smel­lyng.

Ofte men make mention that they haue mouthes, tongues, and lyppes, be­cause they shewe, [...]ou vs as it were in­speaking the priuities of God: and they [Page] are alwaye busie wayting and attending in the praysing of God.

And they be painted beardles: for to take consideration and héede, that they passe neuer the state of youth, neyther ware feeble in vertues, neither fa [...]lc for age. Men saye that they haue téeth, because grace, that they receiue of God, they vse to part and deale it to other, as it were chewing and grinding, and therby their might and power is betokened. They haue armes and handes, for by theyr might in working they sustaine our in­firmities. And cease not to holde vp and defende good men, that God hath chosen. Men saye, that they haue heartes and breastes, for because they haue life lyke to the lyfe of God, and worke openlye to helpe vs to receiue the grace of lyfe, and such lyfe as God hath. They haue ribbes and sides, for they haue safelye in themselues all the giftes of grace, and by kéeping of them all thing is sure and safe in good men. Men say, that they haue flankes and thighes, but hidde with clo­thing, for they haue within themselues, grace and vertue, hid from fleshly men. [...]éete they haue, but as it were alwaye bare, for the mouing of their affection to Godward is sequestred from all deadly lyking.

¶How Angells be described. Cap. 4.

ALso Angelles be painted in manye manner shapes wonderfully altered, as Saint Denys toucheth in the end of the Angelicall Hierarchie. Truely they be paynted feathered and winged: for that they are of contrary cause & clenne from all earthlye cogitation. And they be lifted vp in effect and knowledge, and rauished to the innermost contemplati­on of the loue of God.

They are cloathed in flerie redde cloathes, for that they be wrapped in the lyght and mantell of the knowledge and loue of God. They bee cloathed with lyght as with a garment. Psal. 104. They are gyrde with golden gir­dles, for that they be so clipped with the habite of vertues, that they neuer slyde to vice neither to sinne. They beare in hande authorities and scepters, for after God they giue all rightfull iudgements, and rule and gouern right­fullye all that is in this worlde, that we knowe with vtter wittes. They beare in theyr handes swordes and speares: for by vertue that is giuen to them, they warre, and destroye the vp­roares and the enforcings of [...]iends, and of other that are rebellyous. They be séene to haue Trowells, and hanging plommets, and measures, and worke­mens tooles: For by prouision of An­gells, God vseth to tourne euill men to good, and moueth them that they might bée made the habitation of the Holye ghost.

They haue in their handes, rule, lyn [...]s, and measures, for they diuide, meate, & weigh all mens works good & euill. And they are sayde to haue Phy­als with swéet smelling things: for by dooing of them our wounds are brought to grace of health. And it is read, that they be girde as they were appa [...]rayled readye to goe and walke forth on their waye: for by their helpe and guyding, godlye disposed men be alwaye brought home into blysse! Also they be sayde to beare pennars and inke hornes, and other instrumentes of Writers: For that, that through theyr dooing, the pri­uitie of Gods will, is oftentimes reuea­led and knowen.

They bée furnished in armes, and weapon of battayle and of warre: For that by helpe of them, good men are of­ten succoured and defended, in warre and in battayle of bodye and of soule. And the [...] harpe: For that they that are worthye to bée comforted, by theyr helpe and prayers, fall not into sor­rowe of despayre, and so to be with­out hope.

They beare Trumpettes in theyr handes, for that they call and comforte and excite vs to profite alwaye in good­nesse. Manye such manner things are written of the araye and doing of An­gells, that betoken theyr meruaylous workes.

¶ How Angells be compared to materiall things. Cap. 5.

ALso they be likened to other things, that be taken & trans [...]mpt of natu­ralls Appea­ring in that shape that they are not. For to signifie and declare theyr profound and secret workings: example. They be likened to windes, for y ^t they flye and passe sodainely, so their déedes and workes. They be called cloudes, for that they be rauished towarde God by very contemplation. They be lykened to fire, for that they be wholly inflamed with burning loue of God, and as fire they shine in knowledge, and burne in loue.

Now they are named golde; now siluer, and now latten, for they haue pure shining, as light, and be adorned with the wisedome of God. They be lykened to Carbuncles & Saphires, and to other precious stones that be sad and bright, for because they be firme in the grace of God, and confirmed in the blisse: and by their presence, all that is in heauen and in earth, is wonderfully beautified. They are called Lions, for that they be grisly and dreadfull against wicked spi­rites and to sinfull men: or els as the Commentor vpon the Hierarchie Ange­licall saith, because when they aspire to the contemplation of God, A good note. that was knowen afore, is wiped out of minde: when cleerenesse that is desired, is open­ly knowen, to the soules that desireth: for a Lyon vseth to wype awaye his owne steppes with his tayle. They are called Oxen, for an Ore eareth the land, and maketh it able to beare fruite: So Angells make mens soules able to receiue graines of vertues and of gifts. They are called Eagles, for that they beholde strayght and stiffelye in God, that is the Sunne of righteousnesse, without dazelyng of theyr eyen With a stedfast [...]aith.. They are called Horses for by the Lawe of obedience, they be subiecte to God, that is Lorde aboue them. Sometime also they are called white Horses, for the bright and cléere knowing of God. And sometime blacke Horses, for they maye not comprehende the Maiestie of God at the ful: for blacknes is darke coulour and dimme. Sometime redde Horses, for they shewe dread of righ­teousnesse and equitie. And some time of diuers coulours, for the variable vse of power that they haue receyued. The vttermost coulours are mixed to­gether, and by the perfect vertue of An­gells, the first are ioyned and tourned to the seconde, and the seconde to the first, and be tourned either into others loue. And they be called firie Riuers, because they receiue streames or flow­ings of diuine grace, and they shedde out plenteouslye that neuer fayleth of fresh streames of Gods grace, and powre out to other in plentie of lyfe: and therefore they are lykened to a fi­rie Riuer. Also they be called Chari­ots, for in a Charyot is manye things carried at once: For they bée by one assent borne vp, associate and coupled togethers, in the ioyfull companye of God.

They be also called Whéeles: For as a Whéele windeth and tourneth a­bout, and mooueth alwaye about the selfe Center: so Angells are in contem­plation, and mooue about that thing, that belongeth to God, as it were a­bout the centre or poynt in the middes of a compasse intellectuall: for theyr de­sire maye not be quenched, and what they desire, passeth theyr [...]uit [...]e and might. And therefore also they are lykened to Chariots and firie wheeles. For that they come downe to subiectes, and illuminate them, and so goe vp a­gayne, and guiding euermore by con­templation. And they present to our Lorde, prayers and inwarde cogita­tions of good men: and bring dead mens soules into Abrahams bosome, and into the Countrey of blisse. And they are called Surgeons and Phisi­tions, because they cure and heale soules.

And they be also called Smithes, for that they prepare for vs ghostlye weapons.

[Page]They be called watchmen and war­deins, for they béeing neuer ouercome with sleepe of wanting skill, warne men of perills that may fall or come to passe. And they also bée named Har­uesters, for they gather the people that is chosen into the Garner of the king­dome of Heauen. And they bée called Souldiers, for they warre and fight for vs against wicked fiendes. And they be called Dukes and Leaders, both be­cause they teach vs the manner of figh­ting against Ghostly enimyes: and al­so for they shewe and teach vs the way to the countrie of blisse.

In these and manye other figures and lykenesses, Angells vertues be to­kened to vs, and vnderstoode in Scrip­tures, touching the substaunce, ver­tue, and working of them. But these few that be set héere for example shall suffice at this time.

Of the orders of Angels Hie­rarchies, and of their offices. Chap. 6.

SEeing that the properties of An­gells be in part rehearsed and de­termined in generall, as it belongeth to this worke, wée shall intreate of all the Hierarchies of the orders of An­gells: that wée maye knowe the of­fice, conuenience, and difference of all the orders by theyr proper condi­tions.

Of the three Hierarchies. Chap. 7.

THE holy man Saint Denis spea­keth of thrée Hierarchies, the first is aboue heauen, and standeth in three persons, the seconde in heauen, and stan­deth in holy Angells, the thirde vnder heauen, and standeth in Prelates. De­nis sayth, that a Hierarchie is an or­deined power and might of holy things: and reasonable, holding a due princi­palitye ouer Subiectes. Thrée Hie­rarchies bée in heauen, the highest, that is called in Gréeke Epiphania, and is described of Denis in this manner.

Epiphania is in the burning hot affecti­on in the highnesse of high motion and vnderstanding, and in the ballaunce of the perticular iudgement. And this Hie­rarchie conteineth thrée orders. Scra­phin, that passeth other in burning of loue: and Cherubin, that is ioyfull in priuiledge of cunning: Thrones, that passe other in perpending of righteous­nesse. And of the other two Hierar­chies, wée shall speake héereafter in theyr owne place. In euerye Hierarchie néedeth thrée thinges, order, cunning, and working. For as Denis sayth, a Hierarchie is a godly order, cunning, and worke, lyke God, as it is possi­ble likening and supposing thereto the illuminations by proportion, taking héede to the lykenesse of God. Loe hée setteth thrée in the discription of an Hie­rarchie, order, cunning, and working: for if one of these thrée should want, it is no Hierarchie. Therefore a Hierar­chie is sayde a godlye order, as it were a might that is ordeyned and dispo­sed after Gods owne will. Therefore in order is office noted, in cunning, rea­dinesse, in working seruice. A good note. Without order presumption is the worke, with­out worke negligence is the order, with­out cunning, the worke is then reproua­ble, and the order is vnprofitable. And therefore as well in order as in cun­ning and working, euerye. Hierarchie followeth the conformitie and likenesse of God: And by the manner and mea­sure of his illuminating that God gi­ueth thereto, bée profit [...]th in his order, and supposing rightlye, and working well, to the following of God as néere as is possible, hée ascendeth vp.

Such is the disposition betwéene the Angells of the order of Hierarchies. They that be of the higher orders, re­ceiue more plenteous light of God. And then to those that bée lower then they in order, they transfound and departe the lyght, they receiued. For this lawe is holden and kepte in the order of Angelles in participation of grace and of blisse. Some be the first, and some the seconde, and some the laste: as they the which in order and in re­ceiuing [Page 6] and taking of kinde are péere­lesse: they be also vnlike and not equall in taking and receiuing of blisse. Ther­fore Saint Denys saith, that it néedeth that the higher Angelles alwaye teach and leade the nether and lower Angels, that they may bring them to the diuine brightnesse and illumination, abduction, and communication, and induction by conuersation, in illumination by know­ledge, in knowledge by perception. For as Saint Gregory. 1. Mor. saith, Some are nigh God by contemplation, and some goe outwarde by seruice and wor­king: and yet they that goe outwarde, passe not awaye from the inner contem­plation. For alway they sée him, that is present in euery place that they come in.

The excellencie of orders is assigned by the worthinesse of gifts, for by diuers simplicitie of kinde and Essencia, and cléerenesse of kindly wit and wisedome, and by different fréedome of aduisement, the orders receiue and haue diuersitie. For they that he more subtill in kind [...], and haue more cleere perseueraunce and wisedome, the gifte of larger grace, they are more worthy than the other. Ther­fore all the orders of Hierarchies haue proper giftes by the which they worke, and proper qualities, by the which they rule their workes, for no Angell hath leaue to take vpon him a worke or déed, that belongeth not to his order, and to his office. The perfection of the order of Hierarchies standeth in such a point, that they that be cléere beautifieth other, and they that be pourged, pourge other: and they that be made perfect, make other perfect. For the order is such, that they that [...]e first purged, [...]e afterwarde, illu­mined and beautified; and then made perfect. For after purgation followeth illumination, and after illumination the consummation of perfection, and so the higher orders immediatelye receiue of God purgation, that they may be cleane and cléere: and perfection, that they may bée perfect. And then by order of the disposition of God, the higher Angelles cleanse, illumine, and make perfect the lower Angells. But theyr purgation is not to be vnderstoode of corruption of vi­ces and of sinne, but more verely imper­fection of goodnesse. For Saint Denys saith, to the likenesse of him that hath no contagion neyther uncleannesse, it néedeth that Angelles be cleane of vn­cleannesse and confusion, shining in ho­lynesse and truth, and perfect in good­nesse. Amongst these most holy orders, some be the first, and some be in the middle, and some the last and lowest. The first illumine, the last be illumi­ned, the middle illumine [...]h the last, and be illumined of the first.

¶Of the order of Seraphin. Cap. 8.

AS of the more worthie, first wée shall beginne to treate of the first order, that is Seraphin. Thereof spea­keth Isidore. li. 7. and saith, Seraphin is a multitude of Angells, that is to vn­derstande, burning or setting a fire, for betweene them and God, be no Angells meane.

And therefore the néerer they bée to God, so much the more they are infla­med and lightened in the cléere bright­nesse of the lyght of God. And there­fore men saye that they vayle and wrap the face and the féete of our Lorde. For the other Angelles sée not the ma­iestie of our Lorde more cléerelye than these doe. And therefore they be inuy­roned with so-much the more bright­nesse, in howe much they be inflamed in burning affection of the inwarde loue. And so the proper office of these Angells is to burne in themselues, and to moue other to burne in the loue of God.

Wée maye take the principall and speciall properties of this Order of Denys wordes, that sayeth learned­lye in this manner. The first Hierar­chie of Heauen is hallowed with well excellent Essencies, and haue an Or­der higher then other, sitting nexte God.

And therefore the first workings of [Page] knowing of God be born into this Hie­rarchie, as into the Hierarchie that is next God, and it followeth. Seraphin is alway moueable about things diuine, & is hot, without ceasing, sharpe and pas­sing seruent, alwaye of busie motion that boweth not, the bringer againe of subiects, actiuely exemplicatiue, making them hot, and rai [...]ng them into the like­nesse of firie loue of heauen, cleansing offering not intermixed, and may not be quenched, and hath lightnesse of light, & property to giue light to make darknesse knowne, and to pursue it. These wordes be full diuine, and passe all mens wit, touching the darke and mysticall mea­ning of them. But yet as I may, though it be doubtful & beyond common skil, I shall vndertake somewhat to declare the meaning of these words. For it seemeth that Denis hath meant that the disclo­sing of the properties and office, ma­keth knowen to diuerse, discreation and participation of grace in the Angels that be named Seraphin. For the name of Seraphin meaneth moueable, & sayth so by liklyhoode, the kinde of firie loue, by the which the affection of an Angell, is moued and rauished, retourneth into God. But this mouing is quiet, cau­sing, augmenting, and fulfilling. Also he moueth incessably, for such a loue falleth neuer, neither resseth to desire him, that he loueth. He is called hot; for y ^e strength of loue exciteth and moueth, as it were heate, to the feeling of swéetnesse. And therefore he putteth to Acutum, sharpe. For the strength of loue pearceth into the innest of the maker and creatour. And so: Acutum, sharpe, betokeneth a manner violence of loue, that entêreth and pearceth into the thing that is lo­ued Also he saith, Super feru [...]dum, pas­sing feruent, for though the loue stretch into the innest of the Godhead, yet hee reaseth not to sée all about by affection: So that the thing that he taketh not at the full by the inwit, he comprehendeth somewhat by tast of contemplation. As a thing that boileth by strength wel­meth and leapeth, and throweth & shed­deth it selfe all about: So the affection of an Angell forsaketh nothing, that hee taketh héede of, but the more he know­eth, the more he desireth to knowe. Hée sayth also, Inflexibilis motionis, moo­uing that faileth not, for though Angels loue moue into God, yet he is inflexible, stedfast, and faileth not. For he will not lese in no manner wise that thing that he loueth: and so he is moueable & ceaseth not, and that intentiue and in­wardly. For he setteth his intent into the inward of God. And so he is alwaye moueable and resteth not in himselfe: but he is busie to set his intent in God, but inwardly that he fléete not outward, and he is in all, wise, inflexible & stable, and turneth neuer from him, to things that be without him. Also he saith, Supposi­torum reductiuum, able to bring againe the neather. For an Angels loue stretch­eth alway to the ouer, that is, to that a­boue from whence the cause of his loue commeth: but he goeth not awaye from the loue of the neather. But he calleth & bringeth the neather orders to be part­ners of the illumination and brightnes of God. Also he saith, Docere actiuum et exemplificatiuum, he desireth to teach and giue good ensample: For his intent is not onelye to bring the neather or­ders to loue God, that is highest: but al­so by example he sheweth them that be of the neather orders, how and in what manner, he that is most good, shoulde be beloued aboue all things. And how men shall turne to God by loue, and doe all thing after his will. Therefore he saith, that the loue of them is heating & rea­ring vp into such a manner heate. For therefore they trauaile, that the neather orders burne and be seruent, though not all alike, but differently. And he saith not that, as though the lower Angells were cold or dead, but it is sayd, because the subiect orders are excited and stirred by them to the more larger affection of loue. And therefore it followeth. Igne­um celitus & holocaustomatis purgati­uum. A firie thing of heauen, that pour­geth offering. For the fire of God ligh­teth the first Angels, that they may light other, and lighteneth them, from whose light other are become bright shining al­so, & purgeth them, that they may cleanse [Page 7] other. For the fire of God burneth soft­ly and sweetly, and burneth not to wa­sting neither to apparing, but to clean­sing and to pourging. Therfore he faith, That he cleanseth offering: For as he is the luminator at full, so he cleanseth at full. And he cleanseth not from in­fection of anye vice or sinne: but from the imperfection of goodnesse. For that is perfect purgation, where no correction is, but all perfection. Also Seraphin is sayd, vertues, Multi [...]moda & multi fida, a vertue of many wayes and of manye faiths. So said, because our redeptiō stand­eth by the gifte of faith. Of many wayes, in that he is moued in desire & working many man­ner wise. Many faiths in that he is beu­tified in possessing: many wayes, in that he passeth forth searching: many faiths, in that he pearceth and findeth. He pas­seth forth by manye wayes and diuers affections, and commeth to one God, and one lyfe comprehendeth all things toge­ther. Also the name of Seraphin, mea­neth the thing that is not put by, ney­ther intermixed: for without any vay­ling of figure or of creature set betwéen, he loueth to sée God: and of the plentie of the well of euerlasting lyght he is brightened without anye meane set be­tweene, that he may brighten other: and he is lightened, that he may light other. And so the Angells of that order, are more worthy then other, for they take the influence of their perfection of God, without any meane set betwéene: and giueth the same foorth to other without withdrawing, and haue it in possession, and keepe it without léesing. They slack neuer, neither withdrawe them from that loue of God, neyther tourneth theyr intent from GOD. And they leade the neather orders toward God, & ceaseth not for trauayle, neyther for annoye. This may suffice of the proper­ties of Seraphin.

¶ Of the order of Cherubin. Cap. 9.

THe second order is called Cherubin, and is to vnderstand, plentie of cun­ning. Isidore lib. 7. saith, Duely excepted Seraphin, Cherubin are the highest companies of Angelles. For the neerer they be set to the wisedome of God, the more large gifte in them appeareth of the fulnesse of God. Therefore worthe­ly the order of Cherubin are ordayned after the order of Seraphin. For after the gifte of Charitie, of which gift Se­raphin hath the name, the most excellent gifte is the gifte of wit and wisedome, and of the knowing of the dignitie of God: of the which gifte Cherubin hath the name. For the beame of the lyght of God, shineth principally in the Angells of this order, touching the farre excéeding participation of the knowing of God. Therefore Denys sheweth the proper­ties and effects of the Angelles of this order. cap. 7. where he sayeth, That the knowing of Cherubin teacheth what he knoweth. And these words signifie, that Angells of this order are called Angells that knowe and be knowing, for they passe other in the gifte of the wisedome of God: also he nameth them De [...] vidi, God seeing, for the excellent sight that they haue of God. For they haue a more cleere contemplation, then other haue of Gods maiestie: and they be said, Altis­sime dacio racionis luminum accepturi: Of the highest gift of reason receiuers of light. Thereby he meaneth, that the or­der of Cherubin, is passing other filled of the light to God. Also these Angels haue the gift of the fairenesse of God in the first vertue that worketh: for by the lyght of diuine wisdome, they be in con­tēplation of y ^e fairnee of god. Also therby he meaneth, that in them & by them the first vertue y ^e worketh, y ^t is to say God, is séene most clearely. Also he is called, Sapientifica traditione repleti, full of giuing of wit and of wisedome, for by the wise tradition of the Creator, they deale the gifte of diuine wisedome, to some more, and to some lesse. Also they haue communicatiue cunning. For the lyght of wisedome, that they receiue largelye, it passeth by them, to diuers others. For the fulnesse of lyght that they receiue, they giue forth and commit to other.

And also they are named takers of [Page] lyght of pure contemplation and of sim­plicitie without meane. He calleth the lyght the illumination and glistering, by the which lyght he commeth to y ^e pure and cleare contemplation, where the ver­tue of God is, not in image, in figure, or in anye meane creature: but by it selfe, and in it selfe. Also they are called filled of the food of God, and of his house, and of the vnitie that giueth lyfe of the feeding of God. For in that they be fed with the lyght of knowledge, they be re­freshed with the swéetnesse of loue. For it were no great profite to inspire with knowing, but there followed therewith soode of the holy spirit, that is, of féeding by loue. Also this feeding is called house­hold, liuely, and onely refection. House­hold, for that it is prepared for friends & so; meynie, belonging to y ^e house. And it is sayde lyuelye, because it maketh and giueth lyfe to each, that is feddé with such meate. And it is onelye and singu­lar: for it is not tasted with straunge lyking, that is to meane, not with flesh­ly sweetenesse. And though it bée onely feeding or meate, yet manye manner of feeding is found in this onely meate.

That when this one meate is taken, The rai [...]de sa­ [...] [...]m God, is [...] feeding. full and very feeding is found.

¶Of the order of Thrones. Chap. 10.

THe thirde order is the order of Thrones, and this order hath the name of the gift of dome. For that God sitteth in them, and giueth his sentence of iudgement, and by them he disposeth all subiects, as saith Isidore. Therefore the vertue of Gods equitie is lykened to a firie throne in Daniel, y ^t is to meane, for c [...]erenesse of knowledge, for by them, God foreseeing euery thing, discusseth readely all things, and for swiftenesse that nothing may withstand or let. Then these Angells, in which righteousnesse of Gods iudgement specially shineth, he called Thrones, of Isidore. And there­fore Denys calleth them the highest seates, for they be high vp authoritie of God, as it were instruments of Gods Iustice, ordained to gouerne: higher, for that they followe the rule of the righteousnesse of God in iudgement, but highest, for that they be [...]re the pre­sence of God, in the disposition of the Hierarchies. Strongly placed, for that they are couenablye and conuenientlye ioyned, touching the ioynture and con­uenience of the iudgements of God. For it is determined and conuenient, that euery man receiue for trespasse paine, and for righteousnesse blisse, and such reward as his worke asketh, acception or reiec­tion: and therefore payne accordeth co­uenably to trespasse, and blysse to righ­teousnesse. For if trepasse and blysse, payne and righteousnesse agree not, they shoulde not haue a seate ordayned coue­nablye togethers. For compa [...]ion and vpright iudgement is the rightfulnesse of Domes. The seates are frée of all shamefull subiection: For euer the more subiect they be to GOD that is aboue them, the more worthye they are to bee made high by him, and in him, Sedes De [...] se [...]re, seates that beare God, for they beare God that is aboue them, and they set foorth and shewe the might of God by diuine mouings, in creatures that he subiect.

Seates that belong to the comming of God, that is aboue vnmateriall, and aboue worldlye taking. For they take the knowledge of God without stu­dye and wearinesse, and sendeth it forth to the lower, without grieuous suffe­raunce, and without withdrawing.

Whereby they teach vs ghostlye, that we putting aparte materiall and earth­lye things shoulde appoynt and make vs meete to receyue things that euer­las [...]eth.

Also these seates are without ende, that is to vnderstande, without begin­ning and ende. For in God, to whom they are nigh, is founde neyther be­ginning neyther ende. So the Thrones receyue the vertue of God, and sen­ [...]eth the same to the lower. They make themselues subiect to God obedientlye and not of anye necessitie, but by ve­rye freedome, they shewe themselues subiect in all deedes.

¶Of the middle Hierarchie. Cap. 11.

ISidore saith, That the middle Hie­rarchie cōtaineth these thrée orders, Principatus, Potestates, and Dominati­ones. Denys calleth this Hierarchie E­piphonomia, that is diuine brightnesse with reuerence, their parteners setting forth, and teaching the vse of the Lord­ship, and putting awaye of a thing that is contrary. The first difference is sayd for Principatus, that haue the gift of re­uerence passing other: whose office is to teach, to exercise, and to do reuerence to them that be worthy, after the diuers degrées of Prelacie, as it is written: Cui honorein, honorein, Honor to whō honor pertaineth. Rom. 13. But the vse of Lordship belongeth to Dominations, which teach y ^e lower to gouerne, not by lyking and desire to be aboue and ouer other, but after Gods owne will, to rule one another: for God will that men be aboue other men for profite, and not for pride, that they may teach and informe them in the faith and in good manner of lyuing, and not to be outragious in the giftes that are fréelye giuen to the Lordship. Constraining of might & pow­er belongeth to the order of Potentates, that mightely put off fiendes, that they grieue vs not so much as they woulde, Addition Preuenting vngodly desires, & vnlaw­full lustes. And so is the disposition of the middle Hierarchie sette: though it séeme otherwise ordained, after Isidore and Gregory, but that belongeth not to this worke.

¶ Of the order of Dominations. Cap. 12.

THe fourth order is Dominations, as Isidore saith, which are aboue and excell other in powers and vertues, for they be aboue other companies of An­gells and Lords, and are called Domi­nations. Gregory sayth, The office of this order, is to teach and informe men, what is néedefull in spirituall battayle, to vse in the office of Prelacie. Also they informe Prelates of the Cleargie, how they shall behaue themselues in go­uerning of subiects, without oppression & tyrannie. Denys sayeth, That the ser­uice of these Angels, is to put of distrust and dread, and tourne to God, without bending to worldlye profite, and serue him without ceasing: which by a singu­lar excellencie, shape onely a behest and commaundement, a sure information & warning in the neather order. The An­gells of this order be frée of all manner oppressing and ouersetting, that they maye fréelye be reared vp to God ward, and be subiect to none that is lower thē God: & so they be subiect to none other, but to him alone, and by an vniuersal ex­cellēcie they are far aboue all subiection: yet so y ^t no vyolence of tyrannie bendeth them to oppresse and ouerset the neather Angells. Therefore Denys sayth, That they vse their Lordship with vnlykenes of tiranny. They haue seuerity in might, and with seueritie, fréedome in goodnes: and whiles the time of Dominations, power, and might is vsed, fréedome is not taken away in their dooing, about the nether orders, yet by this liberalitie their might is no manner of wise dimi­nished. But conforming themselues to God, as much as is possible, they follow the rule & lawe of their president. They neuer turne them to vanitie, but alway to the highest God, that Denys cal­leth ( One) that is to vnderstande, U­niuersall. On him they set their eyen, and turne not awaye the sighte of theyr vnderstanding, from him that is Lorde of all: and therefore they are parteners, as it maye be of the forme and lykenesse of God, as Denys sayth. And so Dominations are the first in the seconde Hierarchie.

¶The order of Principatus. Cap. 13.

THe fift order is called Principatus: and holye men declare, that this order teacheth men of low estate to doe reuerence to them that be greater and in higher estate of dignitie, as to Kings, [Page] Princes, and Prelates. Of the Angells of this order Denys saith, that to Prin­cipatus belongeth leading to bring king­domes to the lykenesse of God. For it belongeth to these Angells of their of­fice, to teach and bring the other more lower ordinately to God, and to teache the lowest person to be reuerenced in himselfe, and in his neighbour, and spe­cially in a Prelate. Denys sayth, That therefore they are called Principatus, for that to them it belongeth to turne or bring other to y ^e first & principal begin­ning, that is to God: the which they followe as it is possible, and as far forth as it is lawfull in office of presidence, they be lykened to the Prince. For Isi­dore lib. 7. sayth, That Principatus are they that be ouer the companies of An­gells, for that they ordaine and dispose the lower Angelles to fulfill the diuine seruice. They haue the name of Prin­cipatus: some there be that serue, and some that stand by, Psa. 68. 17 Thousands of thou­sands serued him, & ten hundred thou­sand stood by. Dan. 7.9.10.

¶Of the order of Potesta­tes. Cap. 14.

THe sixt order is the order of Pote­states, & they are called Potestates, as Isidore saith, for the euill Angells be subiect to them. And they haue y ^e name of Potestates, for by their might, the euill spirites be restrained, that they doe not so much harme as they would. Gre­gory saith, That the office of these An­gells is to comfort them that trauayle and fight in ghostly battayle, and to de­fende them, that they be not vyolently ouercome of their enimies, and to helpe mightely that good men haue the victory. Héerto Denis accordeth and saith, That the seruice of Potestates is to kéepe wa­relye, that no wicked thing grieue, nei­ther annoye good men.

And Gregorye sayeth, That Pote­states in their Order, perceiue more mightely, that euill spirites are sub­iect to their disposition, the which be re­strained by Potestates, that they grieue not men so much as they would.

Of this Potencial vertue, Denys saith. This holy Potestates haue equal might with Dominations, and receyue and kéepe méekely the same diuine giftes in theyr degrée without confusion. For they tyrannouslye commaunde nothing contrary to the lower: they assay to do nothing by vyolence and force: but cal­leth ordinately the lower Angells to the lykenesse of GOD. And ceasse not [...]o bring thē, Ad Potentificam & causalem potenciam, that is to God, that may all thing, and is cause of all thing intellec­tually, farre passing worldly dooing. So that by these properties of the lykenesse of God, the middle dispositions of the supernall knowledge, may be illumined and beautified, pourged and made per­fect.

Also as these Potestates are tourned to the lykenesse of God by meane of the higher Angelles: so by theyr meane the neather Angells are brought also to the lykenesse of God. So that all the orders, highest, middlemost, and lowest, be made partakers of darke and mysticall purga­tions, illuminations, shinings, and per­fections.

¶Of the thirde Hierarchie. Cap. 15.

THe thirde Hierarchie is called Ephi­onia, and contayneth thrée lower or­ders, that is to suppose, Uertues, Arch­angelles, and Angells. And thereto ac­cording the lower Hierarchie is described in this manner. The lower Hierarchie, is a godly principle of nature, méeting with the lawes of kinde, and shewing secrets as he maye take discréete of na­ture, méeting with the lawes of kinde. This pertayneth to Uertues: for they haue might to do myracles, and to heale sorrowe and sicknesses aboue Natures skill. Shewing mysteries: this belon­geth to Archangells and to Angels, by a maruelous discréete passe, from the one to the other: this is referred to the diffe­rence of Archangells and Angells. For the greater, as Archangels reueale grea­ter mysteries, and the lesse, as Angelles, shewe the lesse screcies.

[Page 9]For by Archangells were shewed, the greater secrets vnto Prophets, us this: Esay. 7. 14. Ecce virgo concipiet, &c. Behold a vir­gin shall beare a sonne, and thou shalt call his name Emanuel. And by Angels is shewed the besse, Psal. 68. as this: Episcopa­tum e [...]s accipiat, &c. His habitation bee voyde, and no man bee dwellyng therein, and his Bishop right let ano­ther take. And this was sayde of Iudas the traitour that hung himself: Acts. 8. and Ma­thias was chosen Apostle in his stéede. Ephionia is sayd of Ephi, that is, vnder, and Phanos, that is, shewing. For the lykenesse of God is shewed in a lower manner in orders of this Hierarchie, then in other orders of the higher Hie­rarchie.

¶Of the order of Vertues. Cap. 16.

THe seuēth order is of vertues. Uer­tues be a company of Angells, and their seruice is to vertues and to do mi­racles, in them principally the vertue of God shineth: and therefore they be cal­led vertues as Isidore saith. The An­gells of this order, receiue illumination, purgation, and perfection of the orders of the middle Hierarchie. Therefore De­nys saith, that vertues haue strength to worke as God graunteth them, y ^t which strength chaungeth not. In this they be formed and lyke to God: for they haue taken unchangeable strength of vertue, to doe all [...]edes. And therefore Denys touching the working vertue of these spirites saith, That the name of these ho­ly vertues, meaneth a mightie strength, that chaungeth not, that is giuen them asset the lykenesse of God, the which is neuer [...]ble [...]uer vnstedfast to receiue the illuminations and shewing of God: as though-he-would meane, In y ^t these Angells be called vertues, it is knowen that they are confirmed & like to God: for the vertue of God is strong & migh­tie to [...] and which not for difficul­tie of [...]ty worke, and [...] vnstedfast to dure and [...] and wearieth no [...], neyther fée­bleth for so long [...]ing [...] of [...]. So these Angelles [...] lyke for they are found strong, and incom [...]table to doe all déedes. Therefore they be vertuous, not onely in working, but also in recei­uing of lyght and of brightnesse. For the vertue of these Angells, though it séeme feeble and vnstedfast, is likened to the vertue of God, and is not féeble, but by grace they are likened to the vertue of God [...] They be féeble concerning their vn­ablenesse without God, by condition of kinde, but they are not féeble by any [...] ­ruption: but they receiue all that is due to a creature, that is to meane, suffici­ent strength according to the kind there of. Therefore Denys sayth, that the [...] haue motion like to God, that beareth them stedfastly, into the passing Essence of God, for by that vertue, they and us to God w [...]: and therefore theyr vertue is borne vp, into the passing vertue of the Creator, therfore the likenesse of the Image of God is found in them. The likenes of that they resolue, they send it forth to the neather Angells, they take by gifte, and giue foorth by example. De­nys saith, that the office of these. An­gells is to teach Prelates to doe the of­fice of Prela [...]ie, profitably, and p [...]elys, and stedfastly, that they may beare their sharpe patiently: Gregory. 4. Mor, saith. That the office of these Angelles, is to teach them that haue vertue, how they should in themselves repaire the image of God: and reforme it, and kéepe it, and [...]e it mightely. [...] so by the seruice of these Angels the vertue of doing mi­racles, is graunted to the perfect, that they may be brought to the first state, in the which God made man to his owne Image and lykenesse. By such miracles shewed, the Angells of this order sée al­waye and behold the vertue of God, and tremble an contemplation thereof: but this feare, in [...]red [...] fliring to set foorth the will of God, as not painfull, but it is rather wonderfull, & not dredfull feare, as saith Gregory in Mor. li. 4.

Of the order of Archangells. Cap. 17.

THe eight order is of Archangels that is to be [...], highest messen­gers, [Page] or Princes of messenges, as sayth Isidore. For they holde the Principate among Angels, termed Dukes, leaders, and Princes. For vnder their order, to euery of the Angells their offices are as­signed: Zat. 2.3.4. For Archangells be aboue An­gells, The An­gell that talked vvith mee vvé [...] sorth and an o­ther An­gell vvent out to meet him & said vnto him: run, speak to this yoūg mā, & say Ie­rusalem shall bee inhabited vvith out vvalles. as it is said in Zachary, where the greater Angell sayd to the lesse: Go & teach this childe, &c. For if it were so in the office of Angells, that the greater ap [...]ointed not the lower, they would not hade said so, speaking as to a man: it seemeth therefore that one Angell learn­eth of another. These Archangelles are oft knowen by their proper names, so that by their names, their conditions and workes be shewed. Luk. 1. 19. 16. For I am Ga­briel, that stande in the pre­sence of God, & am sent to speake vnto thee &c. Gabriel was sent to the holye Uirgin, to giue warning that he was comming, that should haue the victory against y ^e stends, that are called, Aere Potestates. Gabri­el signifieth y ^e Fortitude of God. Tob. 12. 15 I am Ra­pha [...]lone of the 7. holy An­gelles. which presents the praiers of the saints &c. And Raphael, the Medicine of God, & was sent to Toby, and did lay medicines to Tobies eyen, & healed him of his blind­nesse, and so of other, Hetherto speaketh Isidore. lib. 7. cap. 5. Gregorie saith: that the office of these Angelles is to teache good men, and help them of those things that concerne theyr faith, as of the com­ming of Gods sonne, and of his déedes and lawes. Denys faith, that it belong­eth in Archangells, to shewe Prophecies to Prophets, and to put off frendes that haue mastrie buenmen, that they gréeue them no more: as it belongeth to Po­testates to put off euill Angels, that they take not vpon them things that belong­eth to God. Also Archangells are more worthy then the inferiour Angelles, and they be séene before other in message, because they be more perfect, so that both great and lesse, be seruiceable to the set­ting forth of the glorie of God: and by theyr dilygence the lower Angells are informed towarde God, as much as is possible. Also they consent in one vnitie, gathering Angelles to that chiefe Prin­cipium, in teaching of the Angells vn­der them by ordinate leadings and vse, by the which it belongeth to teach and to lead the other neather. Angelles that follow. Also these Archangells be in the middes, among the orders of the nea­thermost. Hierarchie: and therfore they take illuminations and shinings of the higher Angells, and the same shewe and teach forth to the nether Angells: in the which Angells of all Angells, the dispo­sition Hierarchie is perfectlye constitute, fulfilled and complete of thrée ternaries of the orders of Heauen.

¶ Of the order of Angells. Cap. 18.

THe ninth and the last order of An­gelles. Angelus in Greeke [...] Malach in Hebrewe, Nuncius in Latine: and is to vnderstande a Messenger in Eng­lysh and in French. For Angelles were wont to come in message, and giue pro­phets warning of our Lordes will. An­gelus is a name of office, and not of kinde: for an Angel is alwaye a spirite, and is named Angelus first; when hee is sent in message. Paynters paynt Angells with feathers and with wings, to be token theyr swifte passing and mo­uing, as Fables of Poettes tell that Windes haue feathers, as it is writ­ten, Psa. 104.3 Qui ambulat super pennas ven­torum. Hetherto be Isidores words, lib. 7. cap. 5.

Denys sayth, that the Angels of the nether order, be not partners of the illu­minations of y ^e higher orders: for they part not with thē, but they take part of thē. For y ^e higher Angels first take illu­minations of God, & then beare they il­luminations forth to the knowledge of other, and be called the first messengers: and the other be called after, and the last messengers. Also Denys saith, that Angells lifte vp or inspyre, and bring men to the knowing of GOD, and teach and informe them that they maye lyue righteouslye.

Therefore, though these Angelles haue no other lower Angelles vnder them, and are not aboue any other An­gelles [...] not they haue vnder them the Orders of men, ouer whome they are ordayners and disposed of them.

[Page 10] Addition For the soule beeing the bodyes lyfe is the watch by the which the bo­dyes expresseth the workes of na­ture, charged for a time while the bo­dye is apparaunt: the course runne, the soul: retourneth subiect to motions di­uerse, by higher Angells.

They be stirred vp by the loue of God in themselues, and be formed by y ^e ward of them, and passe forward vnder them­selues by defence of them that they shal rule. Act. 12.7. 8.9 Peter was deliuered by y ^e An­gell forth of prison. 2. Re. 19. [...] The An­gel a­woke Eli­ah vnder the Gine­pertree. and sayd, Arise and eate. These Angells haue many man­ner effects: For the Angells that bée or­deined singularly to our kéeping, pricke vs to good, and wake vs that we sleepe not in sinnes and in vices. Act. 12. Also they refresh vs Ghostlye, that we fall not vnder the burthen of the way into our countrie. 3. Reg. 9. Also they put off fiendes, that they hurt vs not. Tobie. & And they informe vs in doubts, [...] make vs certeine. Dan. 11. 10. Dan. 9. 21 22. As Dani­el was in praier. Gabriel spak vnto him, sai­eng, I am eōe forth to giue thee knovv­ledge and vnderstan­ding. Also an An­gell leadeth vs that we wander not out of the way. Tobie. 5. Exod. 32. Also hee commeth to vs and comforteth vs in sorrowe and in woe. Luke. 23. Gen. 16. Where it is read that an Angell com­forted Agar that wept full sore: also they haue compassion of vs when wée sinne, least we fall in dispaire and vaine hope. Esay. 24. Iudic. 2. And they assist vs quicklye least wée shoulde fall. Esay. 24. And they helpe vs against enimyes that wée bée not ouercome. Gen. 32. & secundo Macohebrum penul. Also they heale our woundes that wée dye not.

Tobities. Toby. 5. 4. When he vvēt sorth to seeke a man, hee found Ra­phael the Angell vvhich accōpanied him in his iourney. And they bring our sinnes to minde, that we should be ashamed there­of. Iosu. 2. And they warne vs of Gods will, that we maye doe thereafter. Luke. 2. And they put awaye lets, that wée may serue our Lord, Exod. 23. Exod. [...] the Lord promised to send an Angell before his people. Sed precedet te, &c. And they visite vs oft, and warne vs, that we trespasse not. Esay. 40. Secundum penam, &c. And they bée always in the presence of God to haue contemplation. Luke. 1. & Dan. 7. Decres centena millia, &c. Also in prayeng they get vs remission. Iob. 33. Sicut fuerie. And they cease neuer to worshippe and praise God. Esay. 6. Apoc. 5. Non habient reqdiem, &c.

And they behold God face to face with­out vaile put betwéene. Mat. 18. Angeli corum, &c. And in their substance and vertue, they bée not grieued with the weight or peise of the bodie. Luke. vlti. Spiritus carnem et ossa, &c. Also hée is aboue tune, and worketh in time. For as Dems saith, the secret vnderstanding of an Angell is like to God, and work­eth sodeinly. Therefore he vnderstandeth and knoweth sodeinly without circum­staunce or conference of one thing to an other: and by the vertue of his substance he doth all his déeds in one instant: an instaunt is a during that abideth not. For an instaunt is, and neuer was, ney­ther shall bee. The Philosopher calleth an Angell Intelligencia [...] and in Libro de Causis, it is written, That an Angell is made in the Orizont of time, and eter­nitie euerlasting. TREVISA. O­rizont is a straunge tearme and much vsed in Astronomie: and to inquire and knowe, what the Orizont signifieth, What an Orizontis take héede if a man stand on a great hill, either in a great plaine and large, so that hee sée the Firmament or Skye all a­bout without anye lette, hée shall séeme that the Skye toucheth the earth all about him on euerye side, and that a Circle of the Skie compasseth the earth all abouts, as farre as his sight comprehendeth. That Circle is called Orizont, and is the middle Circle be­twéen the parte that we sée of Hea­uen, and the part that wée see not: and this Circle is betweene the foresayde partes, and is the neathermost of that one, and ouermost of that other: and so is Angells kinde and mankinde ouer those thinges that hée made, and passe, and fall by passing of time, and neuer in degrée of euerlasting.

Then consider of the endlesse great­nesse of God, that euer was, and euer shall bée, without beginning and with­out ending. For euerys Angell shall but euer without ending: and no An­gell than euer without beginning [...] [...] [...]ye Angell was made. Also if men bee affraide with the sodeine presence of an Angell, consider that [...]nd Angell [...]eth comforte vnto them, with swéete dooinges, and [Page] swéete shewings, as saith Ambrose. Lu. [...].ibi. Ve timeas Zacharias, &c. A fiend or euill Angell doth the contrarye, for whome he affraieth with his presence, he smiteth them with more dreadfull feare, as saith Ambrose. Also an Angell is seene when he will. And when he will he is hid from mans sight, as saith S. Ambrose in the same place. Also an An­gell when he will taketh a bodye coue­nable to his working, that he maye bée séene: and when he hath done his office, he seaueth that body that he tooke. Iud. 13. 25 idem cap. 14.19 Sampson. Iud. 14. Eua [...]uit, &c. And the spirit of the Lord began to strengthen him in the host of Dan, And the spirit of the Lord came vppon him, and hee went downe to Ascalon. Also though an Angell tooke a body for any needfull dooing, hée doth not quicken that bodye, neither gi­ueth thereto lyfe, but onely he moueth it. And so sometime it seemeth, that hée eateth and drinketh as a man, and yet be eateth not neither drinketh: But by his might he destroieth and washeth the meate, as appeareth. Tobie. 12. Where it is said. It seemed that the Angell eate & dranke, &c. Also an Angell eateth for no néede, but only by might. For as Austen saith vpon Luke, the last Chapter. The Sunne beame wasteth the water by might, but the earth swalloweth by ne­cessitie, And so eating was by might tou­ching the shewing of the meate and the wasting, but it was not néedfull to the féeding of the body. So these light things and plaine, that be said of good Angelles shall suffice at this time.

¶ Of euill Angells. Chap. 19.

Of this gouernmēt of Angels manye haue disli­ked, but seing that bodies he guided by spirits, & spirite by Angels, & Angels AS a good Angell is giuen to men for helpe and kéeping, so to eue­rye man is giuen an euill Angell to as­sailing & attempting. The head of these euill spirites and leader, is Lucifer, the which as Gregory saith, hath that same, for he was made more cléere and height then other Angells. For the first Angell was beautified as a precious stone for whilest he was aboue all the compa [...]es of Angells, by comparison he was the more bright and cléere then they. But he waring proud against his Creator, lost light and cléerenesse, and fairenesse: by God, it is a rare question. and as he was worthy, he gate him a foule darke shape of Apostacie. Thereof spea­keth Damas. li. 1. Chap. 18. Of these ver­tues of Angelles, he that was aboue other, and to whome God had commit­ted the charge of the earth, was not made euill by kind, but good, and of the maker, no fire of maltice in himselfe, not suffe­ring the illumination and worship, that the maker had giuen him: by election and choise of his owne frée aduisement, hée turned out of kinde into a thing that is aboue kinde: and became a rebel against God, and failing of the first good, came in­to euill. Et infra. He was of the creator made light, and by his owne will he be­came darknesse. Also with him was sent out an endlesse multitude of Angels, that followed him, and were ordeined vnder him, and wilfullye became euill, and fell out of good into euill. Also it is sayd, that they haue no power neither vertue a­gainst men, except it be graunted by the disposition and sufferaunce of God: But by sufferance of God they disguise them­selues, and take what manner Image, fi­gure, or shape them liketh. Then it see­meth that all mallice and vncleane thoughts come of their dooing, the which they may put in mans thought: But they may not doe to: men by violence & strength. Also that death of men is a chaunge of life, the alterations of Angels losse of son. After fliding, Angels lack the cléere prosēce of God, as after death men lacke life. Hetherto be Damascenes words. Also Gregory saith, that grace hath forsaken him, and he abideth obsti­nate in mallice, so that by his will, hee will nothing that is good. He hath frée aduisement, but it is borne downe, and bendeth alway to euill, without ceasing: So that alway he forsaketh the good and chooseth the euill. Therefore it happened as Cassidore sayth, he willed and coue­ted to vsurp ouer the Godhead; and ther­by lost prosperitie: also because he in an vndue manner coueted highnesse, that belonged not to him, therefore by a right decrée he fell downe into a lowe place.

[Page 11]As he that bare himselfe not rightfully in the highest place, should nowe by the order of righteousnesse holde himselfe in the lowest place. Therefore Saints call him Diabolus, a Diuel, as it were De­orsum ruens, falling downe. Deorsum rucus. And hée hath many other names, by the which his wickednesse is knowne by significa­tion of names. Hée is called Demon, and Plato in Thimeo calleth him Ca­codemon, that is to vnderstand, know­ing euill. For Demon is to vnder­stand, knowing. And he is called so for sharpnesse that hée hath of kindly wit. Hée is sharpe in wit of kinde, and by experience of time, in knowing and vn­derstanding of Scriptures, as sayth Be­da, and also Damascene. Chap. 18. Héere­of speaketh Isidore. lib. 7. chap. vltimo, and sayth that the Gréekes call fiendes wise, that is, cunning. For they knowe before manye thinges that shall fall and come after. Therefore they bée wont to giue many aunsweres. For in them is more knowledge of things then is in men, and that is the more because of subtilnesse of wit, and for long conti­nuaunce and experience, and somewhat they knowe by reuealations of good An­gells, by the commaundement of God. These fiendes bée nigh in kinde to the bodyes of the aire: For before they tres­passed they had heauenlye bodyes. And fithence their sliding & fall, they be tur­ned into qualitie of ayre. And they bée suffered to holde these spaces of the darke ayre, that is to them a prison vnto the dome. These bée the Angells that trespassed, and their Prince is the Di­uell. Also he is called Sathan, that is to say, contrarie, or an aduersarie. For by corruption of mallice he is contrarye to God, as saith Hierome. By desperate attempting hée taketh more vppon him then he may doe, as saith the Glose. E­say. 16. Maior est arrogancia eius, &c. His bragge and his boast is more then his might. For as Hierome sayth: He had leauer be, then not bée, because hée woulde fight against God, though hée knowe, that his harme should encrease thereby.

Also hée is called Beemoth. Iob. 40. Ecce Beemoth, Beemoth is as much to say, as an Oxe, or a beast. Of some taken for the [...] ­uncerot & Ele­phant, beasts of gret force & hignes. signifieng the whale or furious dragon. The fiende, as an Oxe desireth to [...]a [...]e heye, with the tooth of his temptaion, seeketh to chewe and to frette the cleane lyfe of good men. The fiende loueth fleshlye likinges. Also he is called Leuiathan, that is, a thing put to. Iob. 40. For as Gregorye sayth, hée putteth harme to harme, and ceaseth not to put paine to paine. Alwaye as the trespasse of him & of his, increaseth, so the paine in­creaseth also. Also hee is called Appolli­on in Gréeke, that is, a destroyer, as appeareth Apocalipsis. 15. For by mal­lice that stirreth him, he desireth to de­stroy the goodnesse of vertues that God planteth in the holye Church, and a­mong good soules, as it is sayde in the Psalme, Psa. 80. 13 Exterminauit eam aper de sil­ua, &c.

Also hée is commonlye called Diabolus, that is, fléeting downeward, by vnderstanding in Hebrewe. For hée dispised to stande in peace in the high­nesse of Heauen, hée was worthy to fall downeward by the weight of his pride. And hée is called Criminator in Gréeke, a curser and blamer, either for that hée intiseth or inflameth vnto offences and sinnes, or else for that hée infecteth in­nocently good men with blame and false accusations, as it is sayde Apocalip­sis. 12. Proiectus est accusator, &c. and as saith Isidore. Ethimol. [...]. 8. Tobie [...]. The accuser of mē is cast dovvne. Also be­side these names in holye writte, his mallice is many wayes noted. For hée is called a Serpent or a Dragon, for his venimous and guisefull cruelnesse. Apocalipsis. 12. Hée is called a Lyon for his open violence. 1. Pet. vltimo.

Tanquam Leo rugiens. And he is called a Boare, for he is obstinate and rooted in shrewdenesse. Esare. 25. And hée is called a crooked and waywarde Addar, for his looking in the darke ayre. And therefore Austen rehearseth Platoes opinion of fiendes, that hée called Ca­codemones, super Genesisliber. 8. & habet. liber. 5. siue distinctio­ne. 8. Caput. primo. And sayth, that Fiendes bée called ayrelye beastes, for they liue in bodyes that be airely.

[Page]And therefore not to be ouercome by death. For the element that is more able to suffer then to work, hath the masterie in those manner of bodyes. Also Austen in the worke De ciuitale Dei. li. 8. saith, That is, by signi­fication, as vvhen a man in consciēce is greued, & cannot vtter the ag [...]nie of his mind. Demones, fiends be beasts that suffer in the hidden intelligence, reasonable in thought, euerlasting in during, airely in body. Austen saith in this manner, re­hearsing the opinion, and meaneth, how the fiend was put out of the place that is called Coelum Imperium. Blessed heauen, out of the bright place of lyght, into this darke ayre, & is prisoned therin to suffer w [...] & sorrow: when God suffe­reth him, hée taketh a bodie of the aire, that the lyfe of men be haunted & stirred to businesse by his dooing or tempting. Therefore Esaye calleth him a Smith blowing coales, and shaping vessel to his worke. For by his haunting and assay­ling, the life of good men, that be vessels of grace, are assaied and proued. Esa. 54. 16.17. I haue made a Smith, &c. Thus he is called by these names, and by ma­ny other, by the which his venemous woodnesse is shewed. Beda in the glose vpon this place. 1. Pe. vlti. Circuit que­rens quem deuoret. He goeth about & seeketh whom he may deuour & eate, sayth: He goeth about as an enimie be­sieging closed walls, and spieth where he may enter and come in by the féeblest side. He sheweth vnlawfull shapes to the eien: to the intent that by the sight hée might destroy chastitie. He tempteth the cares by song and melodie, that he might make the christian strength féeble and faint: he prouoketh the tongue by re­buke and soule reproch. And to take re­uenge, hée tempteth the hande of them that suffereth wrong, and stirreth there­to, he promiseth worldly worship, that he might cause the honour due to Hea­uen to be sette at naught. If he may not deceiue with slow temptings, he putteth too feareful appearaunces and doubting. He is g [...]ilefull and deceiuable in peace, & violent in persecution. Therefore the wit should be as redy prepared to withstand him, as he is to impugne and assaile, He­therto he the wordes of the Glose.

¶ Of peruerse Angells. Chap. 20.

EUill Angells consenting to the will of Lucifer, that fell downe, he clo­sed in this darke ayre, as it were in pri­son without recouerie. They fell out of light into darknesse, out of loue into hate and enuie, out of most high health into wretchednesse, as saith Gregorye. Also fiends, as they haue more perseue­rance or lesse, some be souereignes ouer fiends, & some be subiects to other fiends, as saith Ambrose vppon Luke. For though fiends be obstinate in euill, yet they are not spoiled vtterly of sharp wit. For as Isidore saith, they haue thrée mā ­ner of sharpnesse. For some things they knowe by the subtiltie of kinde, & some by experience and during of times, and some things they know by reuealation, and shewing of holy spirits. Also y ^e fiends as Austen saith, by sharpnesse of witte know vertues seruiall of things, that we knowe not. The which séedes they sowe by couenable and temporate commixti­ons of Elements, and so they bring forth things of diuerse kinde. For what that kinde may do by it selfe in due time, the same the diuell may do sodeinly by swift hasting of the worke of kinde. So by craft of fiends Pharaos witches made so­deinly serpents and frogs, as sayth the Glose, super Exod.

Also all the intent of fiends is to do euill, and to molest & disquiet good men. And therefore oft they trouble the Ele­ments, and make tempests in the Sea, & in the aire. They corrupt and destroy the fruit of the earth, as appereth Apoc. 7. And much more harme wold they do, wer it not the good Angels y ^e withstand their mallice: and therefore because they trespasse continuallye wheresoeuer they goe, they beare alwaie with them their pain, as saith Gregorie. Also Gregory. li. Mo. 32. saith, Fiends desire alway y ^e wo & sorrow of good men. But if they haue no power of God, they be not They can doe no more thē is per­mitted them. sufficient to the article of temptation. Therfore when they haue done one hurt or euill, they sodeinly make them ready to doe a­nother. [Page 12] And so when fiends shuld be put out of that men that they were in, they [...]raied that they might enter into swine. For to the end they might fulfill theyr mallice, they desire also to grieue brute beasts, when the might of God letteth them, that they may not molest m [...]n [...]al [...] so li. 14. after the diuers complections of sendry men, they ordeine whiles of tem­tation to catch them. For they tempt light conceited men to lechery, and euill disposed men to discordt and strife, and fearefull men to vaine hope, and proude men to take too much vpon them: Also in li. 22. First the olde certaine tempteth, as it were counsailing, he entiseth liking attempts and vnlawfull, after he draweth to delectation, & at the last so consent: and when he hath a man in, he ouerset­teth him with a violent vsage & custome: wherfore of him it is said: Iob. 41. Str [...] ­g [...]t caudam, &c. Also Gregory saith, li. 32. The guilefull entin [...] ouercommeth no man by might, but by guile of ve­nimous perswasions, and by the guilfull counsells he slaieth. For while liking things appeare or séeme pleasantly, they bend the heart to euill. Item. li. 25. Now he appeareth to men as he is lost. And now as an Angell of light; he sheweth himselfe, Item. li. 34. In the ende of the world, he shall be so much the more ser­uent to madnesse, through mastre, that he is so nigh to y ^e do [...]e, & to paint internals. Item. ibidem. Their the false cann [...]t shal séeke and bethinke wickedly all that hée with, then wilt hee adu [...]ce thē proude folke an high: [...] and by him man shall be dampned by his o [...]ne déeds, and he shal wickedly shew all the euill that he can. Item ibidem. li. 34. When all the cōpa­nie of heauen cōmeth to iudgement, then y ^e old enimy the diuel [...], the gris [...]y beast: streng, shall be brought forth before the doing as a prisoner. And he shall be put into the fire of hell without end, and his inherents with him: Where shall bee a wonderfull sight when this huge of grislye beast shal be shewed to y ^e eyen of good mē. These fewe of full manye properties of euill spirits, & of the effect of them spo­ken, shall suffice for to passe shortly. And who that desireth to knowe the proper­ties, workes, and priue false accusations of this Sathanas, let him throughly read Gregories booke vppon Iob. And special­ly the two last Chapters. 40. and. 41.

¶ Of the description of man. Chap. 1.

A Man is of all other creatures néerest in likenesse vnto God, Isidorus. milde after kinde by the lawe of reason, receiuing doctrine and skill, hauing the Image of God by the might of knowledge, and the likenesse in power of louing. Farther to the intent the properties of men shuld be the more openly known to vnlearned mē & simple, of his parties, of y ^t which he is made & cōposed, we shal shortly begin to intreat: and first of y ^e worthier kind, y ^t [Page] is the soule, by the which man agrieth with Angells. For by the soule man is lift vp to heauenlye thinges, aboue the kinde of bodie. For as Isidore sayth, by a misse vse, Homo, a man, hath y ^e name of Homo, the earth: sith that he is not made only of body, but composed of body & of soule. And therefore a man is called Antropos in Gréeke: Antropos. of Ants. & Tro­peo: Homo conuersus. A man grovving vvith his head or roote vp­vvard. By Antropos is vnderstoode vprightlye formed. For the spirit is lifted vp by gouernaunce, to the contemplation of God his maker: wher­fore the Poet saith.

The meaning is thus, other beasts looke downeward to the earth. And God gaue to man an high mouth, and com­maunded him to looke vp and beholde heauen: & he gaue to men visages looking vpwarde towarde the starres. And also a man shoulde séeke heauen, and not put his thought in the earth, and be obedient to the wombe as a beast. Isidore speak­eth of a double manner man, That is, to voide excesse. of the in­ner man, and vtter man. And first wee shall treate and procéede of the in­ner man.

¶Of the inner man, the soule, Chap. 2.

FIrst it is to vnderstand, what thing the reasonable soule is, and of what disposition, & what is the meaning of the Etim [...]logie, and the pronouncing of this name, Anima, a soule. Then of the might & vertue therof. And thirdly of the effect & working therof. Fourthly, of the per­fection and comparison, that is to witte, what is the propertie thereof, when it is ioyned to the bodie, and when it is departed from the bodye. The reasona­ble soule, of the which we intend héere to speake, is defined of some Saintes and Philosophers, as a spirit: And of some other, as Anima et spiritus, soule and spirite. In that the soule hath the kinde of a spirit, S. Austen defineth it in libro de motu cordis.

¶Yet of the Soule. Chap. 3.

A Soule is an vnbodilye substaunce intellectuall, that receiueth lyght of the first, by the last relation: By this definition we know the first and cheife propertie of the soule. For mans spirit receiueth the lyght of God next after Angells. Also in that it is a soule, it is defined in two manners. For it is ioy­ned to the bodie in two manners, that is to vnderstand, a mouer to the thing that is moued, and also as a shipman is setteled to the shippe. And thereto accor­ding Remigius defineth a soule in this manner. A soule is a bodilesse substance ruling a bodie. And Saint Austen in the booke De anima et spiritu, saith in this manner. A Soule is a certeine sub­staunce, partener of reason, betaken to a bodie that shall be ruled. Of the which definition some propertie is taken: That is, that the soule by a certeine ne­cessitie of loue & gouernaunce is kind­ly giuen to the ruling of the bodie, that is ioyned thereto. And héereby it appea­reth, that the soule is not streighted, nei­ther spread in length, neither in bredth in the bodie, that he ruleth and gouer­neth: but by the vertue of the soule the body all about is ruled and moued. As Calcidius putteth example in Commen­to super Thimeum, of the Spider that sitteth in the middle of the web, & féeleth all manner of mouing, & toucheth the webbe either within or without: So the soule, abiding in the middle of the heart, without spreading of it selfe, gi­ueth lyfe to all the bodie, and gouerneth and ruleth the mouing of all the luns. In that it is compared to the body, that it is ioyned vnto, as forme and perfecti­on. It is defined of the Philosopher in lib. de Anima, in this manner. A soule is Endelichia, that is, the first act or per­fection of a kindly bodie, that hath lims and might to haue life. By which defini­tion it is manifest, that though the soule be ioyned to the bodie, it may not be fa­stened to all manner of bodyes, but one­ly to a kindly bodie, that hath lummes, [Page 13] and is first kindlye disposed to receiue a reasonable soule. Also in y ^e it is a soule and spirit, it is defined foure manner of waye [...]. First in comparison to creatures generally, as in the booke De anima & spiritu, Austen saith in this manner: A soule is made to the likenesse of all wis­dome, and beareth in it selfe the liknesse of all things. For it is like to the earth by Essentia: to water, by imagination: to Aire, by reason: to the Firmament, by vnderstanding: to the knowledge of heauenly ioyes. In the sixt manner it is defined in comparison to God, as to his maker, thus. A soule is like to God, a quickening of lyfe. Héereby we knowe that the soule is not begotten of the fa­ther and mother, but it is compound and created of God to the liuing of the bo­die. Also in the seauenth manner it is described in comparison to God, as to the end that he is made, thus: A soule is a spirit intellectuall, ordeined to blisse in it selfe. Héereof shineth the propertye of the soule, that is to meane, that the soule béeing departed from the body is not onely beautified with Angelles, or as an Angell is, but the felicitie thereof is inlarged, and in the bodie glorified. Iohannis Damascene. Homel. 26. com­prehendeth all these differences and de­finitions vnder a generall discription, and sayth, That a soule is a substaunce liuing, simple, and bodilesse, in his own kinde vnléene with bodilye eyen, ney­ther shall die, and is the reasonable vn­derstanding, without shape of limmes. And it vseth a bodie, and giueth there­to heart of lyfe, and of growing and of begetting, and hath none other vn­derstanding, but in it selfe it is most pure and cleane. And as the eye is in the bodie, so is the intellect vnderstan­ding in the soule, and it hath frée ad­uisement and will, and is chaungea­ble by couenable will. For it maye fréelye take eyther refuse. All these the spirit taketh of his grace, that made him, and of him hée hath béeing a [...] kinde. Hetherto speaketh Iohn Damas­cene. Bernard describeth a right such properties and saith. O thou soule, beau­tified and made fayre with the Image and lykenesse of God, spoused in spirit, with Faith: bought with Christs owne bloud, assisted with Angells, pertaker of blisse, heyre of saluation, and par­tener of reason. What hast thou to doe with the flesh? By which thou suffe­rest much. By these many and diuerse definions, and descriptions, diuerse and sundrie properties of the soule be know­en, touching his béeing of kinde and of grace.

¶How the soule is of Philoso­phers described. Chap. 4.

BUT what thing a Soule is, it is vnknowen to many men. For in this matter wée reade, that olde Phi­losophers gaue diuerse, and as it were contrarie determinations. In liber de Anima, Aristotle rehearseth the Pla­to sayde, that a soule is a béeing mouing it selfe. And Zeno sayth, that a soule is a number that moueth it selfe. Pytha­goras calleth the soule Harmonie, a con­cord of melodie. Paphinons calleth it Idea, a manner example. And Asole­pides calleth it a manner of corde, that setteth the fiue wittes a worke. Hipo­cras calleth it a subtile spirite spread through all the bodie. Eraclius the Phi­losopher, calleth the soule a lyght, or a sparcle of béeing. Democritus cal­leth it an vncerteine spirits Atho­mis, a little thing, as it were of the meates in the Sunne beame, and so hée sayth, that all the bodye of the soule is such a lyttle thing. Permenides saith, that it is made of earth and of fire. Epicurus sayth, that the soule is a man­ner kinde of fire and ayre. Ipertus saith, the soule is a firye strength. Iuxta il­lud: Igneus est illis vigor et coele­stis origo. Sith that wise men haue spoken so many wayes, and so diuerse­ly of the soule: at this time onelye this shall suffice that is sayde of holy men. That the soule is a manner of spiritual and reasonable substaunce, that GOD maketh of naught for to giue lyfe and perfection to mans body. And because it is a substaunce that maye receyue contraryes: It receiueth vnderstan­ding, [Page] and yet is subiect to forgetting, vertue and mallice without chaunging or léesing of his substaunce. And be­cause it is bodilesse, it is not spread in length neither in breadth in the bodily wits. Inasmuch as it is simple in kinde, therfore it may grow and ware, neither more neyther lesse one time then at an other. And therefore in the greater bo­dye it is no greater, nor in the lesser bo­die lesser, as sayeth Austen. Also though it bée simple and not chaunge­able in his substaunce, yet it hath ma­ny sundry mights and vertue. For mul­titude in might and vertue, maketh him neither more ne lesse in kinde, but the multitude of might and vertue be­longeth to the dooinges and effects. And so hée is not more in thrée vertues then in one, neither lesse in one then in thrée: And thus it is known, that y ^e soule hath many propertyes and definitions, tou­ching what thing the Soule is, and the condition of the Soule shall bée more cléerelye knowne by the setting of the name.

¶How the Soule tooke name of the Gentiles. Chap. 5.

ISidore sayeth, that Anima the Soule, was named of the Gentiles: For that by their opinion it is winde & breath: For we by drawing of ayre at the mouth séeme to liue. But this opini­on is openlye falsée, for the Soule is put into the bodye, long before the ayre bée taken at the mouth. For it liueth bée­ing in the mothers wombe, when our Lorde maketh the Soule, and putteth it therein. And it is called Soule be­cause it liueth, and it giueth lyfe to the bodie, that it is put in. And it is called spirit, because it hath in it selfe, spiritu­all, animall, and kindlye lyfe: And be­cause it maketh the bodye Spirare, that is, to breath. Also the same thing is Anima and Animus: but Anima lea­deth the lyfe by reason, and Animus by counsaile and guiding. Therefore Phi­losophers saye, that Anima, that is a lyfe, abideth with Animus, that is coun­saile. Also Anima the Soule, is cal­led Mens, the Minde, because it app [...]a­reth aboue as head, or because it min­deth. By the Soule, man is the Image of God. Also many names of the soule bée so coupled together, so that often­times one name is put for another, and the Soule that is one, is called by di­uerse names in diuerse respectes. It is called Anima, while it is in the bodye and giueth it lyfe. Mens whilest it hath minde, Animus, whilest it hath will: Racio while it déemeth or iudgeth rightfully: Spiritus while it breatheth: Sensus while it féeleth. And for these propertyes of the Soule, cunning, that is the qualytie of the Soule, is called Sciencia, and hath the name of Sen­sus, féeling. Hetherto speaketh Isidore. liber. 15. Chap. 14.

¶Of the powers of the Soule. Chap. 6.

THE Soule is one in substaunce, and hath many vertues, and ma­ny manner of workings: thereby it néedeth to shewe diuerse parting of his might and vertues. The Soule is com­pared to the body, and to this end, and to this act. Touching the comparison to the bodie, the Soule hath fine man­ner of mightes and vertues. The first whereof, as Austen saith, is féeling, and by that vertue the Soule is moo­ued, and taketh héede to the bodylye wittes, and desireth those things, that belong to the bodye. By this vertue a beast is mooued to desire the thing that is lyking, and to eschewe the thing that is grieuous. The seconde power is wit: that is the vertue of the soule, whereby shée knoweth things sensible and corporall, when they bee present. The third is imagination, whereby the Soule beholdeth the lyekenesse of body­lye thinges when they bee absent. The fourth is Racio, Reason, that déemeth and iudgeth betwéene good and euill, truth and falsenesse. The fifte is Intel­lectus, vnderstanding and inwit. The which comprehendeth thinges not [Page 14] material but intelligible, as God, Angel, and other such. The three first ver­tues, feeling, bodily wit, and imaginati­on, are s [...]ituate in the soule, that it is coupled to the body, and giueth life and innerwit & vtter wit to perfection of the body. And these thrée vertues be com­mon to men and to other beasts: But the other vertues, [...]acio and Intellectus, be in the soule, in that it may be departed from the body, and abide departed as an Angell, and that by two manner of re­spects. For it beholdeth the higher things and so it is called Intellectus: and be­holdeth the neather things, and so it is called Racio. In that the soule is compa­red to this end, it hath thrée manner of vertues, one is Racionalis, whereby it taketh héede to the thing that is true: The other is called Concupisubilis, whereby it taketh héed to the thing that is good, the third is called Irascibilis, and thereby it taketh héede y ^e thing that is great and huge, and to the thing that is euerlasting. In the Rationali is know­ledge of the truth, in Concupiscibili, wil and desire of good thing: in Irascibili is flight of contrary, that is, of euill. And so euery vertue thus considered taketh in this manner knowledge of the truth, ei­ther that it desireth good, either indeuou­reth to flie harme. All the wits come of that vertue Rational and apprehensiue. All affections and desire, of Concupisci­bili and Irascibili. Which affectio [...]s bée foure, that is to say, Ioy, Hope, Dreade and Sorrowe. The first two come of Concupiscibili, for of the thing that we couet and desire, we haue ioy, and in ioy­ing we hope. The other two, dread and sorrow, come of the Irascibili. For of things that we hate we haue sorrowe, and in sorrowing we dread. These foure affections be the matter of all manner vices and vertues, as it is in another place shewed, and that appereth by Au­sten in the booke De A [...]ma & spiritu, where all those thinges are decla­red.

¶Of the powers of the soule. Chap. 7.

IF we take héed to the soule in com­parison to his working, wee finde three manner of vertues, Vegetabilis, that giueth lyfe, Sensibilis, that giueth feeling, Racionalis, that giueth reason. In diuerse bodyes the soule is sayde to be thrée folde, that is to saye, Vegetabi­lis that giueth lyfe, and no féeling, and that is in plants and rootes, Sensibilis, that giueth life & féeling, and not reason, that is in vnskilfull beasts, Racionalis that giueth lyfe, féeling, and reason, and this is in men. The Philosopher lyke­neth the soule that is called Vegitabi­lis, to a Triangle. For as a Triangle hath thrée corners, this manner soule hath thrée vertues, of begetting, of nourishing, and of growing. And this soule Vegetabilis is lyke to a Triangle in Geometrie. And hée lykeneth the soule Sensibilis, to a quadrangle square, and foure cornerd. For in a Quadran­gle is a line drawne from one corner to another, before it maketh two Tri­angles and y ^e soule sensible maketh two triangles of vertues. For where euer the soule sensible is, there is also the soule Vegetabilis, but not backwarde. And hée lykeneth the soule Racionabi­lis to a Circle, because of his perfection and conteining. For of all the figures that be called Isoperimetra, that is of al the figures of the same length the Cir­cle is most, and most conteineth.

Though the soule reasonable be made perfect in cunning and vertues, as it is sayde in Liber de Anima: it is most per­fect, and most may conteine in the man­ner of a Circle, touching the kindly ver­tues. And therefore who that hath the soule reasonable, hath also the power Sensibilis and Vegetabilis, but not con­trariwise.

¶Of the Soule Vegetable. Chap. 8.

THen the Soule Uegetable, that giueth life, hath vertue of beget­ting, that is néedefull to multiplye and bring forth his kinde, vertue of nourishing to keepe a singular thing in [Page] kinde, and vertue of waring and growing, to the perfection thereof. Also to this vertue Vegetabilis: that giueth life, serue foure vertues, that is to be vn­derstoode.

The vertue of appetite, that ta­keth what is néedfull to foode: the ver­tue of Digestion, that parteth the thing that is couenable, from a thing that is not couenable in foode: retentiue, which transmitteth or conueieth it, that is con­uenient in foode, to all the partes in beasts, and to all the boughes, twigges, springs, and plants, and fastned to them, to restore the lust or liking say or iuyce as well in plants, as in beasts: The ver­tue Expulsiue is, which expelleth and putteth awaye that that is vnconueni­ent and hurtfull to kinde. Also there bée other vertues that serue and minister to the vertue Vegetabilis, Immutatiue, Informatiue, Assimulatiue, Perforabi­lis, Aspera, Leuis: the differences of which is not our intent to pursue: For they be openly knowen in Liber Iohan­nicij. Chap. 2.

Therefore gather you shortlye of this that is sayde, that the soule by the vertue Vegetable in plantes, brin­geth forth other of the same kinde, and multiplieth and kéepeth that that is brought foorth in kinde. And whatso­euer is néedfull to foode, it desireth, re­ceiueth, incorporateth, and inioyeth. And it putteth and excludeth awaye that that is not according. Also by the vertue Generatiue, to whome serueth Pas [...]itiue, it multiplyeth and bringeth forth things of kinde. And by the ver­tue Nutritiue, it comforteth and féedeth kindes that bée multiplied. Also by the vertue that is called Augmenta­tiua, it maketh the bodie increase and growe, and bringeth it to a due sta­tute and quantitie, and maketh it per­fect.

Also by age and passing of time this manner soule faileth, & at the last when the bodie dieth, it consumeth. And these things that be sayd héere of the soule, called Anima Vegetatiua, shall suf­fice.

¶Of the soule sensible. Chap. 9.

DE Anima sensibili, of the Soule that giueth féeling, somewhat sha [...]l shortlye be sayde, touching the diuer­sitie of the might and vertues there­of. For the vertue of féeling hath place in the most subtile Chambers of the braine, and giueth quicke moouing and féeling in all the limmes, and that by sinewes and small vaines that spring out of the braine, and spreadeth into all the partes of the beast. The Soule sensible, that giueth féeling, hath dou­ble might and vertue, that is to wit, of apprehending and of mouing. The vertue of apprehending, that is a man­ner knowing, is departed in twaine: into common or innerwitte, and into perticular or vtter wit. The vtter wit conteineth the sight, hearing, smel­ling, tasting, and touching. And this wit in his Organes is brought to ef­fect in this manner. There is a sinew that in the crafte of Anathomia, is called Obticus, Neruis Obticus. and is an hollowe si­newe, and commeth from the braine to the eyes, or to the blacke of the eien, parting.

And an other commeth to the eares: and the thirde to the nosethrilles: the fourth to the tongue, and to the roofe of the mouth, and the fifte braunch­eth and commeth in cordes to the in­strumentes of touching, and spreadeth through all the bodye. By these si­newes the spirite of féeling is dispear­sed into all the bodye: and by ver­tue thereof all the bodye is able to féele and to moue. And so by vertue of sprea­ding and of shedding of that spirite into all the sinewes, arterye vaines or Muscles, all the matching or ma­king of the bodye, is founde able to moue.

¶Of the inner Sense. Chap. 10.

THE inner vertue is parted in thrée, by thrée diuisions in the braine. For in the braine bée thrée small celles, [Page 15] that is to say, the formost in which the vertue Imaginatiua worketh. There those things that the vtter wit compre­hendeth without, be ordeined and put to­gethers within, as saith Iob. Iob. 1 The mid­dle chamber termed Logica: therein the reason sensible or vertue Estimatiua is a maister. The third and the last, which is Memoratiua, the vertue of the mind. That vertue holdeth and kéepeth in the treasure of the minde, and knowne by imagination and reason.

The vertue of the sensitiue ima­gination and memorie. Chap. 11.

THE vertue of féeling that commeth of the soule sensible, is a vertue, by which the soule knoweth & iudgeth of coulours, of sauours, and of other obiects that be knowne by the vtter wits. The vertue imaginatiue is it, whereby wée apprehend likenesse and shapes of things of perticulars receyued, though they bée absent: As when it séemeth that we sée golden hils, either else when through the similitude of other hills we dreame of the hill Pernasus. The vertue Estima­tiue, or the reason sensible is it, whereby in being héedfull to auoide euill, & follow that is good, men be prudent & sage. And this vertue Estimatiue is common to vs & to other beasts: As it is séene in hounds & also in wolues: but properly to speak, they vse no reason, but they vse a busie & strong estimation, but héereof we shall speake in another place. But Memorati­ua is a vertue conseruatiue or recorda­tiue, wherby the likenesse of things, least they should be forgot, we lay vp & safely reserue. Therefore one said, the Memory is the coffer or chest of reason.

Of the sensible vertue motiue. Chap. 12.

VErtue sensible that moueth is parted in thrée. One parte is called Natura­lis, the other Vitalis, and the third Ani­malis. The vertue that is called Natura­lis, moueth the humours in the body of a beast by the vaines, & hath a principall place in the liuer. For that it worketh there principally. The vertue that is cal­led Vitalis, is the vertue of life, & hath mouing by the throat, or artery pipes, in the which it moueth the spirits y ^t com­meth from the hart. For this vertue hath place in the heart. And of the heart sprin­geth the hollow or artery pipes, as the vaines spring out of the liuer. The heart is so hot, y ^t if it wer not slaked with cold aire and breathing, it should be stifeled in it selfe in the same heate. Therfore it néedeth to breath & to drawe in aire by the lungs and organe, to slake the heat & the burning thereof. The vertue that is called Animalis motiua, hath place in y ^e small chambers of the braine. Out of the braine all the sinewes spring by meane of the ridge boane, and of the marrowe of the bones therof. This vertue moueth all the lims. For first it moueth the si­newes, muscles, and brawnes: and these moued, they moue other limmes spéede­ly in euery parte. And for that, that it moueth the handes, it is called vertue operatiue working. And for that that it extendeth to the féete, and moueth them to walke, it is called the vertue progres­siue, going. For thereby beastes haue their kindly mouing and going. Then gather briefly the properties of the soule sensible, that belongeth to this treatise. The soule sensible that giueth féeling, is a certeine spirituall substaunce more no­ble and more worthy then the soule Ve­getabelis, that giueth life: And lesse no­ble and lesse worthy then the soule Ra­tionalis, that giueth reason. For the be­ing and the working of this soule, that is Sensibilis, is dependant of the bodie, that it is in, and maketh it perfect. There­fore when the bodie dieth, the béeing and working thereof dieth also of the Uege­tatiue spirit departed from the bodie. But while it is in the bodie it hath ma­ny noble workings and dooings. For it maketh the bodies of beastes to haue fée­ling, and maketh perfect the inner kinde and the vtter knowing, as to y ^e lims re­quire, & [...]th all y ^e lims in euery part. Also it dea [...]eth [...] spreadeth his vertue in­to al the parts of the body. Also as y ^e lims be more noble, so it doth more noble déeds [Page] in the bodie. Also it is the cause of sléep­ing and of waking in beasts. Also if the vertue thereof be gathered into the inner places of the bodie, it worketh the more strongly. And when it is spread into the vtter offices, and occupied in many pla­ces, it worketh the more féeblye: For while it falleth heede to the sight, it fée­blesh and sl [...]keth in the hearing, and so of other. Therefore it is sayd.

That is to vnderstand, the wit, that taketh heede to manye things, taketh the lesse heed to euery therof. Also in the vttermost and in the more excellent fée­lings, the vertue thereof is dulled, but it hath liking in meant féelings. Also the vertue and working thereof is a let, so the spirit sensible, when his waye and passage is foretolde and warned by stop­ping of the wayes, poores, and small holes in the bodie, as it falleth in them that haue the Palsie or Epilepsia, that is the falling Euill, or other such disea­ses. And the vertue thereof is dissol­ued and vnloose, by too great heate, that dissolueth and stretcheth the poores, or small holes in the bodie: as by to great colde, constraining, shutting, or stop­ping the small holes, it is let to spread it selfe into the partes of the bodie. Al­so by sweete smelles, the vertue in a beast, that was lost, is restored: as it is corrupt and grieued by stinking smells. But now of the vertue sensible this shall suffice.

¶Of the soule reasonable. Chap. 13.

THe soule reasonable, or the vertue of vnderstanding that is called In­tellectus in Latine, is separated by two chiefe workinges, in one manner it is called Intellectus speculatiuus, and in a­nother manner it is called Intellectus practicus. In that it vseth contemplation it is called Speculatiuus. In that it wor­keth it is called Practicus. And by this roote mans lyfe is separated a sunder, that one is called Vita actiua, life of working, and that other is called Vita contemplatiua, lyfe of contemplation. Then the reasonable soule is euerla­sting, incorruptible, and may not die, Wherefore his principall act and déede, that is Intelligere, to vnderstand, is not dependaunt of the bodie. And it liueth perfectlye, and vnderstandeth when it is departed from the bodye, yea, and the more it drowneth it selfe into the bodie, the more slowly and the lesse per­fectly it vnderstandeth. And the more it withdraweth from the bonds and liking of the flesh, the more easilye and cleere­ly it vnderstandeth. Heere I call drow­ning, either by imagination of fantasie, or by liking of the flesh, or by loue of worldly alluring. Wherefore Grego­rye saith. As a man is made in the middle betweene Angelles and beasts to be lower then Angelles, and higher then other beastes: so hée hath some­what that accordeth with the highest, and somewhat that agréeth with the lowest. With Angell the spirt hath, that he maye not die: and with other beastes he hath a bodie, that must dye. And therefore if the soule by reason tur­neth toward God, it is adorned, illumi­nate, and amended, and made perfect. But if it tourne by affections towarde creatures, it is made darke, corrupte, and debased. Though the soule in it selfe be euerlasting, and not deadlye, yet it is passible and must suffer through the bonde of the bodie, that it is ioyned to. Therefore in liber de Anima & spiri­tu, Austen sayth, that soules that liue in bodies, by loue of sensible things they loue bodyly lykenesse and formes: and when they passe out of the body, in the same bodilye liknesse, they suffer as it were bodily paines And therefore there they may be holde in bodily paines: for that they were not héere cleansed of the corruption of the bodie. Héereby it is knowne, that though the soule be cleane and pure in his owne kinde, it taketh vncleannesse of the flesh, sish it is origi­nally infected. As wine and other licour taketh infection of a vessel that is sustie. And therefore when it is departed from the bodie, it beareth with it selfe the bo­dies filths. Declaring that after this life there is no redemption, for in this lyfe all the penitent are cleansed and newly reuined vnto God by grace.

[Page 16]Then gather thou héereof, that among all creatures, the reasonable soule pre­senteth most openly, the lykenesse of the Image of God: and that because it hath thrée manner of mights and vertues, though it be one and simple in kinde. Al­so it containeth in it selfe the lykenes of all things: and therefore the soule is named the lykenesse of all things, as Austen saith. Also the soule being once made shall endure euermore in bodie or out of bodie. For as Cass. saith, It shuld neuer be sayde, it was made to the I­mage of God, if it wor closed within the bond of death. Also it is the perfection of a kindly body with lims: and there­fore the mor [...] verelye it maye make all the bodie perfect in euery part. Also by his owne kinde it maye kindlye deter­mine a lyking to good and euill, truth or lyes. Also by diuers vertues it maye knowe lykenesse and shapes of diuers things both present and absent. For it knoweth things materiall, present & ab­sent, by hir owne natural shapes: and he knoweth vnmaterial things, by hir own presence, as Austen saith. Also by the re­flection of it self aboue it self, she know­eth it selfe, as the Philosopher saith. For séeing & vnderstanding she knoweth hir selfe. Also as a Table she taketh kindly illuminations and impressions of diuers things, and for that it coueteth kindlye to be incorporated, & to be ioyned there­to, it desireth kindly the felowship w ^e the body. And kindly it desireth good & fly­eth euill, though it choose euill other while for want of aduisement: but by kinde it forsaketh euill, and gr [...]dgeth there a­gainst, as Saint Austen saith. So the soule vegetatiue desireth to be, To be. the sen­sible desireth to be wel, To be vvell. and the resona­ble soule desireth to be best: To be best. and there­fore it resteth neuer, till it be ioyned with the best. For the place of the rea­sonable soule is God, to whom warde it is moued, that it may rest in him. And this mouing is not by changing of place but rather by loue and desire. These pro­perties of the soule that be rehearsed be­fore, shall suffice.

Of the vertues of the soule, ca. 14.

NOw after we haue circumspectlye spoken of the properties of y ^e soule, in it selfe and in hir body: there remai­neth to sée and to treate of the vertues, by the which she is mightie to vse wor­king in y ^e body. This vertue is a might of the soule essentially giuen to worke and doe hir déedes in the body. For by this vertue she giueth y ^e body lyfe, draw­eth togethers, and openeth the heart, the organe, and small wayes in the bodye alway, and giueth to the body that hath a soule, féelyng and skilfull mouing, as Con. saith lib. 13. Also this vertue hath thrée parts: one is called naturall, and is in the lyner, The liuer the other is called vitall, or spiritall, & hath place in the heart, The hart the third is called Animal, & hath place in y ^e brayn. The braine. In beasts & in plants y ^e working of the vertue y ^t is called naturall is the common working, that ingendereth, fée­deth, and maketh to growe, as Con­stant saith, and hir ingendring or gene­ration (as it is heere taken) is the chaunging and tourning of the substance of the humour, or the séede into the sub­staunce of a beast or of a plant, done by worke of kinde. And this vertue begin­neth to worke from the time of ingen­dring to the perfecting of the plant or beast. But to this kindly generation, two vertues serue, that is to wit, Immuta­tiue and Informatiue: For the vertue Immutatiue is she, that turneth & chan­geth the substaunce of the séede, into the substaunce of all the partes of the plant or of the beast. And this vertue maketh this chaunging and turning, by meanes of y ^e foure first qualities, y ^t is to wit, hot, Hot. colde, Colde. wet, Wet. and dry. Drye. For by heate & wet she worketh y ^e softer substance, as flesh in beasts, flowers and say in trées: by hot and drye, she worketh the rootes in plants, and the heart in the beastes: by wet and colde, she worketh leaues in plantes, and haire in beastes: by colde and drye, she worketh in sinewes and boanes of beastes, and in stockes and ryudes of trees and of plantes. But the seconde vertue that is named Informa­tiua, is néedfull to the kindly working in generations.

[Page]For this vertue ordeyneth and distin­guisheth the forme and shape of things, that is gendred couenably in all y ^e parts. For this vertue pearceth what shall be pearced, and holloweth what shalbe hol­lowed, and smotheth what is rough, and the ouersmooth maketh rough, and sha­peth and maketh perfect the vtmost side of euerye parte. These two vertues, Immutatiua and Informatiua work no longer then the thing that is ingendred, as beast or plant, be fully brought into being of kinde. And therefore it néedeth that the vertue Nutritiua follow anone to the same, and kéepe the thing that is engendred. For the vertue Nutritiua, is helper and seruaunt to the vertue Ge­neratiua, and maketh the thing that is ingendred, growe and stretch in length, bredth and thicknesse. And the vertue Pascitiua helpeth and serueth to the ver­tue Nutritiua. For she setteleth and ma­keth lyke in the lims the meale that the beasts tooke: and repaireth and restoreth what that is dissolued & lost by strength of heat, or by any passion of y ^e a [...]e. And therefore wonderfull kinde made this vertue of féeding, helper to the vertue of nourishing, and made both seruaunts to the vertue of gendring. Gendring is the be­getting cause Wherefore to this vertue of féeding, foure particular vertues serue, that is to wit, the vertue of appetite, that draweth to the synmes kindly foode. And to the food of the flesh it draweth temperaunce of bloude, to the foode of the braine and of the lunges, temperaunce of sleame, and so of other. Also the vertue digestiue helpeth there­vnto, and departeth in the foode kindlye from vnkindly, and deuideth pure from vnpure. Also the vertue holding, which kéepeth the food that is digested, & it that is now by worke of kinde concode or sodde, she sendeth to all the limmes, and incorporateth and maketh it lyke, & mo­ueth it. Also the vertue Expulsiua, put­teth off the superfluities, that the lyms draweth to them, and be not worthy to be knit to the lyms. And therefore as the vertue of appetite worketh with hot and drye, and the vertue digestiue with heat and wet, and the vertue retentiue with cold and dry: so the vertue expul­siue worketh with cold and moyst.

¶Of the vertue vitall. Cap. 15.

AFter the vertue of kinde followeth the vertue vitall, that giueth lyfe to the bodye, whose foundation or proper place is the heart: out of the hart com­meth lyfe to quicken all the lyms. The vertue of quick and kindly mouing, hel­peth the working of this vertue, where­by the hart and organe, and smal wayes be opened and spread, and drawen toge­ther. And this dilation or spreading, is called the mouing of the heart from the middle into all the vtter partes. And so contrariwise constriction or the drawing together, is called, the mouing from the vtter parties towarde the middle of the hart, as it is séene in belowes of smiths. This vertue of lyfe openeth the heart by working of the lunges, and draweth in aire to the heart, and sendeth it foorth from the hart to y ^e other lyms by small wayes. And this vertue by the helpe of the vertue that closeth and openeth the heart, worketh and maketh breathing in a beast. And by breathing the breast moueth continually, but the sinewes and fleshly parts be first moued. But this blast or breath is néedfull to the slaking of vnkindly heate, and to the food of the spirite of lyfe, and also to the gendering of the spirit, that is named Animal, that giueth féelyng and moouing. For the kée­ping of the kindly heate, is a temperate indrawing of colde ayre, and the kéeping of the spirite that is called Spiritus vi­talis, of whose temperaunce the spirite is increased that is called Animalis. And therefore nothing is more néedfull to kéepe and to saue the lyfe, than breath well disposed and ordeined in all points. All this saith Constantinus in Pantign. Without meate and drinke a beast may liue for a time, but without breth draw­ing of colde aire, a beast maye not endure in good case long, but the breath is corrupt and destroyed by straightning the pores, through the which the beast by a kinde of stranglyng, dyeth. The breath is corrupt first by euill dispo­sition of the brayne, for if the brayne be [Page 17] let of his office in any wise for defaulte of influence of spirites, then opening and closing of the heart fayleth: and then néedes must the beast be stiffeled, as it is séene in Apoplexia, and in other such causes. TREVISA. Apoplexia is an euill, that maketh a man léese all manner féeling. Also the same falleth by hurting of the heart, when the humours be voyded, that should kindly be therein: for so the spirites be voyded, and the at­traction of the aire hath no place. And it fareth so in sodain smiting of the kind heate into the inner parts of the heart, as it happeneth in fearfull men in let­ting bloud, that other while sayle and sowne. And so it happeneth of the in­fection of the lyuer. For corruption of the lyuer taketh awaye generation of cleane pured bloud, that féedeth kindlye heate: and if kinde heate fayle, the spi­rite vitall sayleth, and consequently the breath particularly or vniuersally is let. And so it happeneth in searching & pear­cing of the lunges, as it fareth in them that haue the Tisike, in whom the breth straighted, vanisheth awaye by priuie hoales, and is not sufficient to temper the beate of the heart. And so it fareth in all repletion, and specially by sodayne filling of the inner veynes of the body: as appeareth in them that be sodaynlye stiffeled in the water: in whome the pores being let, the breath by a vyolent ouercomming and renting of the inner powers is stopped. Also by great corrup­tion of the aire as in pestilence time, and in corrupt aire, when the spirite vitall eschewing his contrary, closeth himselfe in the inner parts of the heart, and so be­ing ouerset with aire that is corrupt, may not rule the heart and other lymmes of the body, but faileth in himselfe, and as it were, sodainly vanisheth alwaye: and then thereof commeth death. Also of in­fection and corruption of the humors of the breast, and of the breast plate and bone, as it is seen among those that haue the dropsie, pore, scurffe, canker, woolfe, & leprosie. Also by the stopping of the or­gane & wayes that commeth from the langs, as appereth in them that haue the pirre & stifles, & be putrified and thicke breathed, and other such. Also by speciall corruption of the heart, as by biting of an Adder, or of anye other venemous worme: whole venyme pearcing to the heart, ouercommeth the kindly heat, and so stoppeth the way of the breath. Also by too much refraction of hot aire, as chaunceth in ouer hot stewes or bathe, or in the most feruent heate of y ^e Sun, that rerefieth & openeth the pores ouer measure, and so maketh too great exhala­tion and wasting of the kinde heate: and so the colde aire that is drawen in, suf­ficeth not to slake the heate superfluous, that is not of kinde, and so the breath is let. Also the same chaunceth of the duor colde aire y ^t draweth together y ^e brawns and the sinewes of the breast: and there­by the vertue of breathing is let, as it chaunceth in them that sléep vpon snow. And the same other while chaunceth by stopping of a veyne of the heart, that is called Vena concaua, the holow veyne: when that veyne is stopped and closed, the way of the passage is let, by y ^e which way and passage, the bloud must go from the liuer to the heart, to féede and nou­rish the spirite vitall. For when the heate wareth abundaunt, and the humor is withdrawen, the beast is stiffeled: for the breath sufficeth not to coole the hart. And so it fareth by ouerburdening of cholar on of other humors, in the most subtill, veynes of the heart, as appeareth in sharpe seuers, in the which the breath saileth. Also by ouer vyolent strayning of the throte and of the arteries: as we may sée in them that be hanged & stran­gled, in the which the breath be [...]g [...] ­ped, the heart sodainly burneth [...] beast dyeth forthwith. By these [...] and many other, the vertue, vitall [...] by default of breath. Of the vertue spi­rituall, commeth wrath, fighting, indig­nation, spite, and such passions, that arise in brute beastes through mouing of the spirital vertue with vehemencie, & with­out discretion: but in men such passions be ordred and ruled by a certaine reason of wit. And of the vertue spiritall or vi­tall, that is said shall suffice.

¶Of the vertue Animall. Cap. 16.

[Page]THe vertue that is called Virtus a­nimalis, hath seate and place in the ouermost part of a man, that is to wit, in the brayne, and hath thrée parts. Or­dinatiua, sensitiua, & motiua. That part that is named Ordinatiua, fulfilleth the brayne by it selfe alone. For in the first part in the formost chamber it ordeineth the fantasie or imagination: in the mid­dle chamber it ordaineth the vertue esti­matiue and reason. And againe in the vttermost chamber, it maketh perfect the memorie, and the memoriall asse: For what the vertue imaginatiue shapeth & imagineth, she sendeth it to the iudge­ment of reason. And what that reason faketh of the imagination, as a Iudge, iudgeth & defineth it sending to the me­mory: y ^e memory receiueth those things that were put in the intelled or vnder­standing, & kéepeth & saueth the stedfast­ly, til shée bring them foorth in act and in déede. The second vertue that is Sensi­tiua, is formed in this manner. By meane of sinewes that be very tender, the spirite Animalis passeth forth out of the innermost chambers of the braine, of whom the sense is formed, and some be sent with the spirite Animalis to the eyen, to quicken the sight, and some to the nosethrilles to increase the smelling, and so of the other. Of the wittes, the sight is most subtill, for the kinde there­of is firic. The hearing hath much of the ayre, for it is a sound of y ^e aire, stri­ken, & then the more subtill is the smel­ling, for the kinde thereof is smoakie. Then y ^e taast, the kinde thereof is wa­try. And the last & most boystous of all, that is the seelyng: for the kinde there­of is earthie, and is néedful to féele hard things, as bones and sinewes, rough and smooth, colde and hot. Of these senses, euery one hath his office, to haue y ^e like­nesse and shape of the obiects: and what they take of that they féele, they present to the inwits. TREVISA. The obiect of the eye, is all that maye bée séene: and all that may be heard is ob­iect to the hearing: and all that maye be smelled is obiecte to the smelling, and so of the other senses.

¶Of the vertue visible. Cap. 17.

THe sight is most simple, for it is firie, Visus. and diserueth sodainely things that are farre off. The sight is formed after this manner. In the middle of the eye, that is the blacke thereof, is a certaine humour most pure and cleare. The Phi­losophers call it Christalloides, for it taketh sodainly diuers formes & shapes of colours, as Christall doth. The sight is a wit of perceiuing and knowing of colours, figures, & shapes, and vtter pro­perties. Then to make the sight perfect, these things are néedfull, that is to wit, the cause efficient, the lymme of the eye conuenient to the thing that shall bée séene, the aire that bringeth the likenesse to the eye and taking héede, & easie moo­uing. The cause efficient, is that vertue that is called Animalis. The instrument and lymme is the humor lyke Christall in either eye cléere & round. It is cléere that by the cléerenesse thereof, the eye may shine about the spirite and aire: It is round, that it be stronger to withstand griefes, for a rounde shape hath no sides or corners, that containeth superfluityes that should grieue it. The vtter thing, helping to worke, is the aire, without which being a meane, the sight maye not be perfect. In some beastes to profit the sight, néedeth the cléerenes of aire, and in some the darknesse, and in some the meane, not too darke nor too cléere. For in Cats néedeth darknesse, in Reremice, or Bats and in other flieng beasts née­deth meane, as it shall be shewed heere­after. And it néedeth to take héede, for if the soule be occupied about other things then belongeth to the sight, the sight is the lesse perfect, for it déemeth not of the thing that is séene. And easie mouing is néedfull, for if the thing that is seene, moueth too swiftly, the sight is combred and disparced with too swifte and conti­nuall mouing, as it is in an oare, that séemeth broken in the water, through the swifte mouing of the water. Like­wise also an euen long trée moued swift­ly séemeth rounde. How the sight is made, olde men had diuers opinions.

[Page 18] In pri. cap. Perspectiue, the Philosopher saith, that in thrée manners the sight is made. One manner by straight lynes, vpon the which, the lykenesse of y ^e thing that is séene, commeth to the sight. Ano­ther manner vpon lynes rebounded a­gaine: when the lykenesse of a thing commeth there from to a shewer, and is bend, and reboundeth from the shewer to the sight. The thirde manner is by lynes, the which though they be not bent and rebounded, but stretched betwéene the thing that is séene and the sight: yet they passe not alwaye foorthright, but other while they swarue some whether aside from the straight waye. And that is when diuers manner spaces of diuers cléerenesse and thicknesse, be put betwéen the sight and the thing that is séene: and sometime the spaces be of diuers kindes, as when one is thicker, another thin­ner. And sometime there commeth a meane of another kinde, but the beame or bright likenes is broke, but if it come vpon a line that falleth straight, & Per­pendiculariter vppon the same middle second occurring. And I cal a line to fall Perpendiculariter vpon a plaine thing, Ad angulos rectos, that is straight and a crosse wise: and vpon a round thing, if it fall into the middle thereof.

To the sight, for to speake in the first manner, néed nine things principally, as they be rehersed ther. The first is firm­nesse or good disposition of the organe or instrument of sight. The seconde is a thing that may be séene set afore y ^e sight: for in y ^e manner the sight séeth nothing. The sight of the ere is a figure of the vvorld: but if the same thing, from the partes, wherof commeth likenes vpon y ^e straight lynes, that fall into the middle of the eye. The vvhole cō passe, are presetati­on of the endlesse heauen: All which lynes drawen from all the parts of the thing that is séene, make one stéeple, the poynt whereof is in the blacke of the eye, and the broad end in the thing that is séene as appeareth in this figure.

The tri­angle for­shevveth y ^e distance of sight, and ende of time.A and B be the Aristrées,

when the séeing direct lye beholdeth the poynt, C. when it beholdeth y ^e point D. Then these two B C procéeding frō the eyes, be called axiltrees, for they pro­céede immediatelye from the eyes, by meane to the thing seene. The third is distance proportional. The fourth D C is a certaine stede or place, not too farrre from the lyne of the sight. For though a thing be right before the eye, if it be too far ther from, it is not distinctly known. Axis visualis is the cléere beame or line, the whichlis vnderstood to be deduct from the middle of the sight, to the poynt of the thing séene directly to the opposite, in the mids of the sight, as appereth in this figure A B. The fift is sadnes or thick­nesse of the thing that is séene. For [...] be all cleare and without thicknesse, [...] the aire is, then that is not séene, as saith the Author of the science Perspectiue, that is, the science of the sight. The sixt, is due greatnesse of the thing y ^t is séene. For a thing may be so lyttle, y ^t it cannot be séene in no space: for there is no sight but by appearance shapen top wise, that commeth to the eye, y ^t which if it be ve­ry little, it shal occupie a very smal part of the sight, & the sight may not sée, but when a part of the vttermost thereof is changed to the likenes of the thing that is séene. The vii. is clearnesse of y ^e space, that is betwéene the eye & the thing that is séene: for if the space be thick, it letteth the likenesse of that thing, that it may not come lightly & in due manner to the black of the eye. The viii. is light: for the visible lykenesse of the thing, can not chaunge the sight without lyght. The ninth is time for the sight must haue time, as it is proued in Perspectiue: for though a thing come sodainly before the sight: it is not knowne readily and di­stinctly without some aduisement had, the which needeth time and leasure. And therefore it needeth also that the soule take heede, as it is sayde before. Also the Philosopher sayeth, That not onelye the lykenesse of the thing seene commeth to the sight after a steeple wise, but also the lykenesse of the sight, strotcheth to the thing that is spread, vp­pon such a steeple in the same place. In lib. 19. De Animalibus, Aristotle saith, That seeing is nought els, but that the sight passeth out to the thing that is seene.

[Page]And thereto agreeth Austen super Ge­nesis, lib. pri. & VI. musice, wher he saith, that nought commeth from the thing that is seene, but the likenesse thereof, nor from the sight to the thing that is seene, but the lykenesse of the sight. For nothing of the substance of the eye com­meth out, but out of the eye commeth a small appearaunce, that is shapen as a stéeple or a top, and the broad end there­of is spread vpon all the vtter parte of the thing séene. Also the Author of Per­spectiue, li. i.proueth, That nothing is séene, but by sight that ariseth vpon the thing that is séene, & is multiplyed spée­delye from the wide thing to the eye. Therefore néedes is required the thirde stéeple of the same light. And of all these thrée stéeples, the poynts are in the eyen, and the broad endes in the things that be séene. Therefore when the lykenesse of the thing commeth to the sight vpon these thrée stéeples, then the likenesse of lyght and colour, passe by the small for­tells and humors of the eye, euen to the humor that is called Christallinus, like Christall, and there the soule beginneth to giue iudgement of the thing that is séene by that lykenes, but there it is not fulfilled and complete, but the lykenesse is multiplied forth, euen to the sinewe, that is called Obticus, Neruus Obticus, an hollow sinew, that is hid in the vtter part of y ^e braine: and ther is the vertue of sight in maure and roote in the first and principalll sub­iects, and is one: for els euery thing that is seene should séeme two things, because of the two eyen, if they continued not to one lymnie, in the which is the onely well of the vertue of sight, and springeth to the blacknesse of the eye. The Author of Perspectiue sheweth all this. Hée sheweth & expresseth another reson of the sight. li. 3. ca. 11. He saith, that y ^e spirit vi­sible, y ^e eye & the aire, be cléere bodies, the whith lyghten euery other, & make eue­ry like to other. For the aire, that is next the thing that shall be séene, taketh a likenesse of the propertie of that thing: and in that lykenesse the aire prosereth it selfe to the eye, whereof the spirit vi­sible taketh a lykenesse. For this vertue of sight, shewing it selfe to the vtter­most part of the black of the eye, is ioy­ned to the aire, and is likened and made as it were one therewith: & by meane of the aire, the color is brought and pre­sented to the iudgement of the soule. For the aire is lightly chaunged and li­kened by diuersitie of shapes, that are therein. As we sée, that the aire that is nigh the Sunne beame, is coloured and dyed, by red cloath set betwéene. And therefore it is no wonder, though y ^e eye take likenesse and shape of a cléere thing that is next thereto. Then touching this worke it is now to gather shortly, that the sight or vertue visible is more sub­till and more liuely than the ether wits, and Visus, the sight, hath the name of Viuacitas, that is, liuelinesse, as saith I­sidore. Also it is more worthie than the other wits, and therefore it is set aboue the other. Also in effect, as it were a vertue of fire, it is more mightie than the other wits: For the other wits knewe things that be néerer, but this wit by his vertue comprehendeth things farthest of, vnder a right corner and stéeple sight, iudgeth and discerneth after the nobler kinde and disposition of the organe, and discerneth in an easie manner betwéene things to be séene. Wherefore Aristotle lib. 12, saith, that good sight and sharp, is of temperate humour. And therefore Fowles (as the Eagles) with crooked clawes, be sharpe of sight. And that is through the pure and subtill humour, and temperate being, and purifieth that that is in the organe of the sight. And such Fowles sée their pray out of farre and more high places. And such Fowles fiye higher in y ^e aire than other fowles. But Fowles that remaine on y ^e ground, be not sharpe of sight: therefore they sée their meate nigh and not farre. Also, Lib. 19. he saith, that yeolow eyen be not sharpe of sight by daye, nor blacke by night, for scarsitie of humors. The yeo­low eye moueth greatlye, and therefore the vertue of sight is féebled. Blacke cy­en moue lesse, for multitude and plentie of humors, and the sight of the night is feeble, and the humour by night moueth heauely. Therefore the spirite visible is closed in, and by humor letted. Also the [Page 19] sight of olde men is not sharpe, because their skins are riueled. Whereby it ap­peareth, that the vertue of the sight is feeble or strong, by goodnes or feeblenes of the lymme. And he saith, When the eyen of beasts haue lyds, and the humor in the blacke of the eye is cleane and temperate, and soft mouing, and the skin vpon the blacke, tender, supple or thinne, then the sight is sharpe and may sée far. But yet he discerneth not perfectly farre off betwéene coulours and difference of the body: but yet the sight of such beasts is better, than the sight of them that haue much humour in the eyen, & haue no heling nor eye lyddes. For by conti­nuall opening, the spirite Visibilis is to diminish, and the blacke of the eye is lyghtly grieued and hurt, and so the sight is let. But in men helyngs and eye lids cause the contrarie. Also there it is sayd, that cause of a sharpe sight, in séeing a farre, is for the place of the eyen: For big and ouerswellyng eyen, be féeble of sight, and sée not so well a farre: but déepe eyen see perfectlye a farre of. For the mouing thereof is not departed, nor consumed, but goeth foorth right, and the spirite visible passeth straight forth to the things that be seene. And so if there bée no heling nor couering without the eye, néedes the sight must be féebled, and shal not sée a farre. Hetherto speketh Aristo­tle lib. 12, & 19. And this that is said ge­nerally of the properties of the sight, shal suffice at this time. For other things shall be knowen héerafter, wher we shal treate of the propertie of the eye.

¶Of the hearing. Cap. 18.

THe vertue of hearing, hath effect and doing in the lims of the eares. Auditus. And the hering is properly a vertue y ^e percei­ueth so winds: & to make perfect hearing, foure things at the lest be néedful, y ^t is to wit, the cause efficient, a couenable lim, a niene space bringing ordinately y ^e sownd to the wit, and the soule [...] taking héede thereto. The cause efficient is the ver­tue that is called. Animalis audibilis, of féelyng and hearing. The couenable lim is a gristle bone set in the care, and is hollow and drye and some deale harde, wound & wrapped as a wispe or wreath. It is hollow, that it maye containe the spirite and arre in the hollownesse ther­of. It is woond & wrapped as a wreath, least the spirit of hearing should be aslo­med and hurt by sodam and strong smi­ting. And therefore by circularitie of the limme, sownd temperately receiued, beateth not againe the spirit of hearing, but maketh it perfect, and is liking ther­to. Also it is harde and drye, that so the smiting of the aire may bée made better and stronger, and the sownd the more. As in tabers and timbrels that sownd bet­ter in the Northerne winde that is cold and drye, then in the Southerne winde, that is méeke, moyst & soft, When instrumēts so [...]d best as Constan­tinus and Aristotle say. The space that bringeth is aire rebounding, that goeth into the holes of the eares, and smiteth the gristle bone, that is the first instru­ment and lymme of the hearing, and it needeth that the soule take heede, For As vvhe a man is spoken vnto: The mind ba­sied ano­ther way: vnderstan­deth not vvhat was spoken. so long as it is thoughtful and intendeth to diuers things, it is the lesse mightie to doe the deed of the vertue of hearing, as we sée in many, that be beset all about: for welnigh they heare nothing, while the thought taketh no héed. And therfore nothing is perceiued by hearing. Hea­ring is made in this manner. Two si­newes come out of the inner part of the brayne, & be fastened in the gristle bone of the eare: by the which sinewes, the spirite Animalis is brought to the fore­said gristle bones, to which gristle bones the vtter aire referring the shape & lyke­nesse of some sownde is meanlye ioyned thereto, and so the aire that is smitten, smiteth those gristle bones, and in them being the spirit, by the propertie of the aire, that is therein smiting, the sinewes is chaunged. And so the spirite taking a lykenesse turneth to his Cell fantastike, & presentoth that lykenesse to the soule, & so the hearing is made perfect. Wher­fore it appereth, that the hearing is aire: for alway it is multiplied by reboūding. And therefore it is, that kinde set, y ^e [...]it of hearing, in the middle of the rounde head, as Arist. saith li. 12. For y ^e hearing, as it were in a manner winding about [Page] taketh the aire, that is smit all about, and not straight and forthright. Also this wit, like as the other wits be, is grieued and destroyed with too great noyse, and is pleased and preserued with temperate sowndes. Wherefore in Exa­miron, Ambrose sayth, that men of the Country where the riuer Nylus ariseth, are voyd of hearing, through the horri­ble roaring and noyse: because that the Riuer falling downe from the top of the high hill, smiteth into the eares of the men of the Countrey, & so maketh them astonied & deafe. This wit as the other wits haue, hath ofte many griefes. For sometime it is all lost, and is then called deafenesse: & somtime it is diminished, and is then called heauinesse of hearing: and sometime it passeth out of course. The cause of the griefe commeth some­time of default of the brayne, or of a si­newe that is the waye of the hearing: and if that sinew be stopped or grieued with some euill, that letteth the office thereof. And also of default of the eares, for sometime they be corrupt and grieued with diuers humors, and sometime rot­ten filth-therein, stoppeth the hollownes thereof. And sometime grauell and pow­der falleth therein, and letteth the passage of the aire, that it may not come to the spirite of hearing. And sometime the si­newes of hearing be grieued by itching and fretting of wormes. And sometime the instruments and lyms of hearing, be infected and grieued with corrupt ayre, hot or colde. And sometime it is let by winde and great ventositie closed in the pores of y ^e sinewes of hearing: as appe­reth in them that séeme that they heare pipes, hornes, or belles. By all which things, the hearing is diminished or lost: as it shall be sayd after in the treatise of the eares.

¶Of smelling. Cap. 19.

Olsactu.THe wit of smellyng, perceiueth and knoweth smelles. And to make this wit perfect, the spirite Animalis is néed­full, as the cause Efficiens, dooing. And it néedeth to haue the lymme expedient, that is to wit, perfect disposition of the nosethrills. In the which are small pée­ces as it were of flesh hanging downe­warde, and shapen as teates, the which be the proper lymmes of the smellyng, and receiue the spirite Animalis, by cer­taine sinewes that come downewarde from the brayne. The nosethrills be not properly y ^e instruments of smellyng, the which are gristly, and therefore they be insensible, as appeareth by them y ^t haue the nosethrills cut away: For though it be cut off, the beast léeseth not his smel. Likewise if we passe by stinking places, and holde still our breath, we féele not the stinking aire, y ^t commeth in at y ^e nos­thrils: & that is because those smal péeces stopped as it were by a quicke mouing, they be strained, and these péeces be hol­low, & full of hoales as a spounge. They be hollow, that in their hollownesse and holes, they may take in the smoake that is resolued, and commeth from the thing that is smelled. And they are full of holes as a spounge, that the vertue that draweth may be strong in them: and therfore the vtter working of y ^e ayre, is néedfull, for to take lykensse of the aire, that commeth from the thing that shall be smelled, the which lykenesse the aire hath of the same thing that shall bée smelled. And that lykenesse the aire hath of the smoke, that commeth of that thing that shall be smelled, and so the smell is made in this manner. The spirite that is called Animall, is sent from the brain to these péeces shapen as teates, and commeth thereto by certaine sinewes, that are called Nerus odorabiles. And the smoake of the body or swéete smel­lyng thing being resolued, is meddeled with the ayre: the which the small cham­bers of the brain draw to them by those two small teates, & change & turne it in­to their owne lykenesse. And so by that chaunge and likenes made in that man­ner by working of the spirite Anima­lis, the effect of the smell is made. The sumous smelling belongeth to the kinde or matter: for therby it commeth: y ^e smell is nought els but a substance airis or fa­mous that commeth of a body. This fu­mous aire or vapor, the braine draweth to it selfe, as néedefull and liking, as [Page 20] the heart doth the breath. And by the drawing of this aire the braine is tem­perate and comforted, as the heate of the heart is swayed by drawing of the breath. If the vapor be loathsome, stin­king and corrupt, it corrupteth the spi­rite that is called Animall, and oft brin­geth and gendreth pestilent diseases. And so the vertue of smellyng is oftentimes letted in doing and in working, some­time by the euill complection of y ^e brain, sametime by too great repletion of rawe and corrupt humours in the sinewes of smellyng, as appeareth in them that haue the pose and rewme running at the nos­thrills. Sometime for euill dispositions of instruments of smelling, that is when they be too strayte or too wide: the pow­ers ouer straight, the smellyng is hinde­red, and when too open, the braynes is distempered. Sometime by superfluous stopping of ouergrown flesh, as in byles: sometime by infection of postumes or of euill and corrupt humours. Sometime by fretting or caruing, that is when the flesh appeareth as if it were raced with a pin, as commonly in March, the winde choppeth the flesh of the face and hands, of some hot and drye humours, as ap­peareth in them that haue the canker. And this power of smellyng through the subtiltie thereof if it be well disposed, comforteth the vertue Animall, & clean­seth superfluous frō fumositie. And con­trariwise when it is infected or corrup­ted by any hap, the vertue of y ^e beast is hurt and let in his workings. In lib.12. Aristotle saith, That the sense of smel­lyng is nought els but drawing in of the aire in a Beast that hath a nose, which is a member set in the middle of the other senses, in the formost parte of the head, for the helpe of the breath. Euery beast that hath lungs, hath a nose, other some beake or bill, in stéede of a nose, in helpe of the breath. Wherefore it appeareth, that the instrument of smel­lyng, is not onely in Beastes for high­tinesse and fairnesse, but also to make perfect the vertue of the spirite, that is called Animalis, and to help and streng­then the vertue of lyfe that is in the heart.

This vertue of smellyng is in fourt sooted beasts: and so by smellyng onely, they can discerne betweene hearbes good and venemous, & specially in Apes, that know their meat by smelling, as wel as by tanst, or rather better. And this ver­tue is strongest in Hounds, y ^t which lead onely by the smell, follow the [...]orous or steps of beasts, and by liuelines of smel­lyng finde them out. Also smelling is in Fowles, and specially in Griphons, the which, as saith Ambrose in Exameron, and Isidore hb. 12. cap. 6. haue so quicke smell, that they smell carrion ouer or beyond the sea. In these & other works and conditions of kinde, men may won­der of the wisedome of God, that maketh vs by these and by other such things to knowe somewhat and to vnderstande: how by these things that be felt and ma­teriall, we shall excite the inner dooing of our heart to knowe by lyttle and lit­tle the spirituall things that be aboue our common intelligence: and that to doe in this work is principally my end and mine intent. And this that is said of the smelling shall suffice.

¶Of the taast. Cap. 20.

THe taast is properlye a vertue of knowing sauours. Gustu. The which taast sensibly to make perfect these causales, are necessarie, effectiue, materiall, and in­formatiue, the which are spoken of in other senses of perseueraunce in nature. For the vertue that is called, Animalis, is cause efficient doing and making: The cause materiall and instrumentall is properly the tongue, with his arteries: and that maketh the vertue of tast per­fect. The tongue, touching the complec­tion of the substaunce thereof is hollow, moyst, and vnsauourie. It is hollow, to receyue in the hollownesse thereof the humors that come of the thing that shall be tasted, it is full of holes, to the in­tent that that is thicke or subtill of the thing, that must be tasted, maye enter fréely to the sinewes of the tongue: and that the vertue that draweth should bée more strong to make the dooing per­fect.

[Page]It is moyst, that it maye helpe to the dissolution of things receiued. As if a­ny things that are put too the tongue, either to the roofe of the mouth, be hard or drye, by the moysture of the tongue, they shall be the easilier tempered, to be ate and couenable to all manner dige­stion and resolution. The tongue also is sauourlesse, that it maye the bet­ter take all manner sauour of things, as the water, the which if it had a de­termined sauour, it might not take the sauour of another thing. Last is made in this manner: Two sinewes be pla­ced in the middle of the tongue, y ^t which are spread into manye boughes called Radices, and braunches to the vttermost sides and parts of the tongue: and by these sinewes the spirite that is called, Animalis, is brought into the tongue. Therefore when the thing that must be tasted, entereth into the tongue, either into poores & holes of the sinewes, y ^e spi­rite that is named Animalis, that is therein, taketh a lykenesse of the proper­ties thereof, the which afterwarde it presenteth to the high perseueraunce of the soule. The taast is more boystous & thicke than the smell, as much as sumo­sitie is more subtill than water. For the smell, of kinde is smoakie: but the fée­lyng of taast, is a moyst waternesse, as sayth Constantine. This sense is néed­full to saue the body and the lyfe of a beast. For if the tast be corrupt or faile: the vertue of féeding fayleth. And so the substaunce of the beast fayleth by lyttle and lyttle. The taast is corrupt, when his instrumentes are hurt and grieued, or when corrupt humours haue mastrie in them, and that is, when it féeleth not the sauour of things, either when it fée­leth not that sauour as it is. And that falleth, if a singular humour hath maste­rie in the substaunce of the tongue. As by example: If red cholar haue maste­rie, all séemeth bitter: & if salt fleme hath masterie, all thing séemeth salt: and so of other. As it fareth of them that haue the feauers, in whom the masterie of a cor­rupt humour, corrupteth and destroyeth the taast. Also it is chaunged, and hurte by the mallyce of the thing that is ta­sted: as it fareth in the taast of an Aloe, and other things that be passing bitter, for by the force or vnsauerinesse there­of, the taast is very much grieued. The taast hath lyking in swéete things, for that lykenesse that it hath with swéete­nesse. For that swéetnesse that standeth in hot and moyst, is like to all the mem­bers y ^t be most specially fed with swéete foode. For swéete foode nourisheth much, and is lyghtly lykened to the members and lims, as saith Isaac. in Det.

¶Of touching. Cap. 21.

TOuching is the wit of knowing di­uers things, Tactus. that are to be touched, for by the vertue of touching, the soule knoweth hot and wet, colde and dry, soft and hard, smooth and rough. Or as A­uicen sayth, The touching is a vertue, ordeyned in the sinewes of all the body, to knowe what he toucheth. Though this vertue be in all the parts of the bo­dy, yet it is principally in the palme of the handes, and in the soles of the féete, the which kinde temperately for this re­son hath ordained, that they should the lyghtlyer perceiue and féele things colde and hot. These partes be hollowe, that things to be felt may the better be per­ceiued, and that things to be helde, maye the better and more strongly be holden. They féele temperately, that they maye take the lightlyer the lykenes of a thing that is temperate. Things that maye be fealt, may be called the composition of the first qualyties, and certaine conueni­ences to them, as rough and smoothe, harde and softe. In the vttermost héer­of, the vertue of féelyng is grieued and hurte, as in the thing that is eyther too hot or too colde: for kinde hath ly­king in the meane, as luke warme. To make this vertue perfect, these things néedeth to the cause efficient dooing, and that is the deriuation of the spirite A­nimall to the instrumentes of féelyng: also a conuenient instrument, and that is in two manners. One is the si­newes that commeth from the braine, and bringeth the spirite Animall, to all the lymmes.

[Page 21]The second instrument, is the flesh, in the which be inclosed and fastened, the sinewes by the which the vertue of fee­lyng worketh. For by meane of the si­newes, the lykenesse of the thing that is felt, is brought to the perseuerance of the soule. Also the third necessarye thing is the vtter workings, so that the thing that shall be felt, be nigh the lim of feeling, of the which thing the spirit animall, that is in the flesh and in the sinewes, taketh the lykenesse, and being lyke, presenteth the properties of the thing touched, to the soule, and so this vertue is complete and perfect in his doing, as saith Constauti­us. That when all y ^e other vertues, haue a proper member & organe specially ser­uing to their working, this vertue of fée­lyng alone, is generally in all the lims, except y ^e haire & nailes of feete & handes, in the which is no sinewe, and so conse­quently no feeling: but euery of the ver­tues haue certeine, place, instrument, & lym, to his working and mouing, in all & euery vertue. This vertue aboue all other is much earthly and boystous, and therefore because of lykenes, it knoweth and perceiueth more perfectly than other vertues, hard and rough, and such other lyke earthly passions. Though this ver­tue by reason of the obiects séemeth to be more boystous in the subiect then other powers: yet it is supposed more profi­table then other vertues. For though the other vertues may in some manner of wise be without féeling: yet they can­not be complete and perfect, without the vertue of féeling, as saith the philosopher: and so the touching is more general than the other, both because it is shed into all the parts of the body, and also because it helpeth all the other vertues, & special­ly the tast. These two vertues, that is to say, the tast and féelyng, be more con­tinually with the heart, & therefore they be more of the being of the beast, & de­termine more openly of things that feele and know. Euery lym hath one sinewe or two, by which the vertue of féeling & spéedie mouing is made complete & per­fect: as it is found in the Anathomia of Constantinus. This vertue of féelyng, is grieued and hurte sometime, as the other vertues are, and is sometime all lost, where feelyng and speedie mouing sayleth, or is wholly diminished, as it happeneth in the lymmes that haue the Palsie & be be [...]. Also it is some­time diminished, as we see when a lymme is a sléepe: when through anye stopping or constrayning of the lymme, the spirite of feelyng may not fréely passe by that lymme. Also it is hurte by euill complection of the brayne, as in them that haue the fallyng euill, the which, in the houre of the euill, féele not, nor take no héede of touching of fire. Also it suf­fereth by chaunge of the aire without, as when the fingers be combered and crooked for great colde: in the which ex­pedient mouing is let, and so one fin­ger maye not beclippe another. Also by cutting of the parts of the body: For a ioynt cut from the body, féeleth nothing at all, though it be all to torne or burnt. Also a lymme that remayneth still in the body, if it by any chance be dead or rot­ten looseth all féelyng: y ^e vertue of féeling is in so much the more grieued, in how much it is the déeper wounded in the si­newes of feelyng. Also when the griefe of the vertue vitall is ioyning to the thing hurtfull, by discontinuation of the parties, the thing causing the griefe of the member, specially hurteth the feeling, and maketh in the body sore passion & chan­ging. For euery thing that is fealt, ma­keth a chaunge in the lym of y ^e féelyng. as saith the Philosopher. Also things that be felt by féelyng, make mo chaun­ges, then things felt by other mouings. The vertue of féeling, is more boystous and more materiall then other vertues: and therfore it holdeth the more strong­ly the impressions & putting off things, that please or grieue. Also because the touching, is an vniuersal lyuing vertue, in all the parts of a beast: therefore if the power of touching be all lost, the subiect of all the beast is destroyed. It is not so of other powers: For though the sight be lost, the other vertues of the beast be not therefore destroyed. Yea, sometime they take the better héed to theyr working and dooing. But if the féelyng be lost, all the powers are [Page] destroyed. And so it appeareth, that the vertue of touching, is the grounde and the foundation of all the other vertues. Also when the other foure powers, each hath his singular and proper sense, and obiect, that is to wit, that falleth in one sense and not in another, as the sight knoweth hiew and colour, and the taast knoweth sauour, &c. The touching alone is the vertue, whereto all the other lims of the vertues, imprinteth their passi­ons. It is common to all wittes to haue proper obiect things and sensate, in the which they erre not by hay. For a perticular wit may erre for some thing that falleth. For as Aristotle sayth, Such a thing maketh the fantasie in doubt oft, as appeareth in y ^e sight, y ^t dée­meth a great star but small & little, for the farnes of place of & like And the tast y ^t supposeth bitter to be swéete, through infection of the roofe of the mouth, and so it happeneth of the other. It is common and generall, that all the perticular vt­ter wits, that come from the inner moo­uing, that is called. Sensus communis, Common moouing, procéede as it were lynes out of the middle thereof, to eue­ry singular vtter power, and maketh it perfect, and the instruments thereof, by diuers dispositions that belong thereto, and bringeth the lykenesse thereof to the full mouing. Through y ^e which agréeing vertues, all the properties of touching, and the working that belongeth thereto, they iudge of and the discerne. And this that is sayd of the properties of the vertues of this inwarde working of the senses sufficeth at this time.

¶Of those things that are required to the perfection of nature. Cap. 22.

AS wits and vertues are néedfull to the ruling of kinde, so to the perfec­tion thereof, it must not be without some spirits: by whose benefite & contuiuall mouing, both wits and vertues in man and beasts be ruled to worke & do their offices. For we speake héere of a spirit, A spirit is called a certain substance, sub­till, and airie, that stirreth & exciteth the vertues of the body to their doings and workes: or as it is written in the booke Spiritus & Animae, A spirit is a subtil body, by the strength of heate multiply­eng in mans body, giuing lyfe by the veynes of the body & by the veynes and pulses, giueth to beasts, breath, life & pul­ses, and working voluntary mouing and vertue, by the meanes of finewes & mus­cles, in bodies that haue soules. Physi­tions say, that this spirit is gendered in this manner wise. While by heat wor­king in the bloud, in the lyuer is caused strong boyling and séething, and thereof commeth a smoke, the which is pured & made subtil of the veynes of the dyuer, & turneth into a subtill spirituall substance and airely kinde: and that is called, Spi­ritus animalis. For kindly by the might thereof, it maketh the blo [...] subtill. And by lyghtnesse thereof it moueth y ^e bleud, and sendeth it about into all the lyms. And therefore this spirite properlye ru­leth and gouerneth the kindly vertue of lyfe, as sayth Constant. And this same spirit tourneth toward the heart [...]by cer­taine veynes. And there by mouing & s [...]ting togethers of the parts of y ^e hart, the spirit is more pured, and turned into a more subtill kinde. And then it is cal­led of phisitions Spiritus vitalis, because that from y ^e hart, by the organe & veyns, & small wayes, it spreadeth it selfe into all y ^e lims of the body, & increseth y ^e ver­tues spiritual, & ruleth & kéepeth y ^e works thereof. For out of a hollownes of y ^e left side of y ^e hart commeth an arterie veyne, & in his mouing is parted in two bron­ches: the one thereof goeth downward, & spredeth in many boughs & sprayes. By meane of the which y ^e spirit Vitalis, is brought to giue y ^e life, to al y ^e nether lims of the body. The other bough goeth vp­ward, & is again parted in thrée branches: the right bough therof, goeth to the right arme, & the left bough to y ^e left arme [...]ga­ly, & spreadeth into diuers sprayes: & so the spirit Vitalis is spred into all y ^e bo­dy. & worketh in the arterie veynes the pulses of life. The middle bough exten­deth it selfe to the braine, & other higher parts, & giueth life, and spreadeth the spi­rite Vitalis in all the parts about.

[Page 22]The same spirit pearcing & passing forth to the hollow place of the braine, is ther more directed and made subtill and is chaunged into y ^e spirit Animal, which is more subtile then the other. And so this Spiritus animalis is quickened in the formost Concauit or hollownesse of the braine, and is somewhat spread into the limmes of féeling. But yet neuerthelesse some part thereof abideth in the foresaid cels that Sensus comm [...]nrs, the common wif, and the vertue imaginatiue may be made perfect. Then hée passeth into the middle cell that is called Logisties, so make the intelligence & vnderstanding perfect. And when he hath informed the intellect, thē he passeth forth to y ^e place of memory. And bearing with him y ^e prints of likenes, which be made in those other cells, he laieth them vp in the chamber of Memory. From the hindermost part of the braine, he pearceth & passeth by the marrow of the ridge bone, & commeth to the sinews of mouing, that so sedain mo­uing may be of full working in all the parts of the neather body. Then one and the same spirit corporall, subtill, and airely, through diuerse offices in diuerse lims, is named by diuerse names. For by working in y ^e liuer it is called Spiri­tus Naturalis, Naturalis. in the heart Vitalis, Vitalis. & in the head Spiritus animalis. Animalis. We may not beléeue that this spirit is mans reasona­ble soule: but more truly the chaire or vpholder therof, and proper instrument. For by meane of such a spirit, the soule is ioyned to the bodie: and without the seruice of such a spirit, no act, the soule may perfectly exercise in the bodie. And therefore if these spirites beée dimini­shed, or lette of theyr working in anye worke, the accord of the bodie and soule is resolued, the reasonable spirit is let of all his workes in the bodye. As it is seene in them that be amazed, and madde men and franticke, and in other that ost leese the vse of reason. And that is because the instrument of the spirite is hurt by some humour either by some wounde. And if these spirites be com­forted, the Soule is comforted: And if they bée feebled, either fayled, the Soule is feebled in his working, tou­ching the ruling of the bodie: as sayth Constan [...]inus. And touching this present treatise, that that is spoken of those spi­rites shall suffice.

Of the pulses. Chap. 23.

FOr that the pulse is a kindly work­ing and effect of the spirit Vitalis, it belongeth that we declare somewhat of the pulses, and of their properties The pulse is a moouing? uinde by opening & closing of the heart and of the vaines. Then si [...]h the heart, being in continu­all-mouing, from the middle to the vttermost parte, in the mouing of the bloud and heate, and in the pulse of the spirit vitall is continuallye moued, by such a mouing he openeth towarde the vtter parts. And when he moueth back­ward from the vtter parts towarde the middle, then he is constrained and clo­sed. Wherefore the opening of the heart is to drawe in colde aire, and the clo­sing thereof is to put out airie fumositie or smoake, and these two be cause of the pulse. Moreouer the pulse is needfull, that the disposition spirituall be vnder­stood, and the working thereof knowne. The pulse beginneth at the heart, and spreadeth by the vains to the vtter parts of the bodie. And it sheweth the state of the heart, and the working therof. Phisi­tions vse to finde y ^e pulse not in all parts of the bodie, but commonly in y ^e armes. And that by mouing of the vaines. For in some partes, they may not well bee discerned, because they be farre from the middle of the heart, and in some hiding of the heart that ruleth and gouerneth: & in some for straightnesse of the bones: And therefore olde wise men chose the vaines of the arme to assaye the pulse, And that because it was more easie, more profitable, and more honest. More easie, for that fleshly partes hide not the vaine: More profitable, because the vains of the arme be neérer the heart then the other: More honest for that thereof commeth no shame to the Phisition, nei­ther to the sick man. It were vnséemely and vncomely to vnheale the priuy lims. The pulse is felt and knowen by setting [Page] to of the fingers vppon the place of the pulse. And that is vsed with a discreete handling, and that otherwise in a strong man thē in a feeble man. For in a strong man and fleshly, with strong and harde feeling: and in a leane man and féeble, with ease and soft handeling. Touching this, it is to wit, as Constantions saith, that there bée many manner of diuer­sities of pulses, the which be referred or redused to ten. The first is knowne by length & bredth of quantitie: and this is in thrée manner wayes. One is a greate pulse, when he spreadeth in length and breadth, and déepnesse of the vaine. And this pulse great and strong commeth of the strength of the spirit: by the which the pulse is spread abroad, and néedeth to bée kéeled of the softnesse of the limmes, that is, seruing to the spreading abroad. Also some pulse is litle, slow & straight, when it returneth to the middle, that is inward toward the heart: And that is for default of vertue, and for scarcitie of heate. And some is temperate, when it draweth not to the middle, neither to the vtter sides: This temperature com­meth of more bloud & lesse water. Also the pulse is knowne by the time of mo­uing, and so he is called swift, slow, and meane: hée is called swift because he mo­ueth oft in short time, and that commeth of strong heate & vertue. And slowe, for that he moueth and smiteth field in long time, & that cōmeth of defalt of vertue & slacknes of heat: the meane betwéen this is praised. In the third manner, the pulse is knowne by the strength of y ^e vertue. And touching that he is strong, féeble, and meane. It is strong when it seemeth that by strength it putteth away from it, the finger that toucheth it. And that commeth of the strength of vertue and of the softnesse of the limme that easily moueth. He is féeble when he smiteth féebly the finger: and commeth of fée­blenesse of strength, and of hardnesse of the limme that is repugnant. The meane is temperate betwéene those two. In the fourth manner he is known by the dis­position of the lim. And then he is called hard and soft, & meane. It is hard when it séemeth that he withstandeth with a manner sharpnesse & hardnesse. And that commeth of the drinesse of the vesselles thereof. It is soft when the fingers feele it with a great slownesse of mouing: so that it seemeth y ^t they pearce it. And that commeth of wet and moisture. The meane betwéene these two is temperate. In the fift manner he is knowne by ful­nesse & meane voidnesse. It is full when it séemeth to abound in moysture. And that commeth of greate repletion of bloud and of spirit. He is voide when he séemeth to be swollen, but yet when it is touched, the fingers sinke in, as it were in a voide thing. The meane betweene these two is temperate. In the sixt man­ner, the pulse is knowne by the qualitie of the vaines, and so he is departed into hot, colde, and meane. He is hot, when the fingers feele the substance of vaines hot. And that commeth of the hot mat­ter that is therein, that is of the winde and hot bloud. The cold pulse is vnder­stood in a contrary manner. The meane betwéene these two is temporate. In the seuenth manner, he is known by work­ing and resting: and so he is departed in thicke, thin, and meane. He is thick, that in his opening smiteth oft the fingers ends, and sodeinly goeth awaie. And this commeth of strength of heate and de­fault of vertue. The strength of heat sée­keth remedie of colde and of kéeling: the default of vertue, when it may not once nor twice, nor thrice, then he trauayleth in appetite of succour. The thinne pulse commeth of the contrarie cause, that is to wit, of slownes of heate, & of strength of vertue. The meane betwéen these two is temperate. These seauen manner pul­ses be notable and easier to know then the other. Of the other thrée pulses, the first is departed, and that one parte is called Pondus Laudabile, and the other Non Laudabile. The second is depar­ted, that one part properly Concors, or according, and that other is equall. And the third is departed by lesse disconten­ding. And so that one parte is said to bée ordinate, and that other not ordinate. And for the most skilfull Phisitions may scarcely knowe these thrée pulses, therefore we leaue them and passe forth. [Page 23] But yet if there be any that wold know them in lib. Pantegni Constant. Chap. 3. He shall finde them declared cléerelye and expresly at the full: out of y ^e booke we drawe what we expresse of this mat­ter. There it is disputed largely of the pulse, Caprizante, Marcellino, Cerino, Neruiculoso, Formidante, Estuante, & Tremente: Of the which we will not treate at this time. For that the matter is hard, and also for many singular pul­ses. And also for y ^t it seemeth not greatly néedfull to this treatise.

¶Of the diuersitie of pulses, Chap. 24.

Pulsatilis Venae.THE pulses varie in many things: First for diuersitie of male & female. For in males that be of stronger kinde, the pulse is stronger then in female, that are féebler of kinde. And y ^t is because kind in females vseth oft to s [...]ite twice to fulfill in females, that he doth in males with a strong pulse at once. Also the pulse varieth by complection, for if it be hot, it maketh the pulse the stronger, the more, and the swifter. And if it bée cold, it maketh y ^e pulse litle, feeble & slow. But if it be moist, it maketh the pulse soft and thicke. If it be drie, the pulse is sharpe and hard. Also the pulse varyeth because of diuerse dispositions in the bo­die. For the pulse is more strong & liue­ly in leane men then in fat. And one cause is, that the soft flesh hideth lesse the vaines: or else because kindly heate is more in leane men then in fat, stronger heate maketh stronger pulse. Also the pulse changeth, & varieth for diuersitie and chaunge of age. For children haue swifter pulses then old men to coole and slake the kindly heate. For in children, heate is stronger then in olde men: For the greatnesse of heat maketh the swift­nesse of the pulse, and the féeblenesse of the vertue that sufficeth not at full to drawe colde aires at once, as it is sayd afore. Younglings through the aboun­daunt vertue in them, haue strong pul­ses and swift. But olde men contrary­wise haue the pulse little, feeble, slowe, and thin. And that because the complec­tion of them is more colde: and there­fore it neede not to drawe so much cold aire to the cooling of the heart: In other ages, as they bee néere young or olde, so the pulses be more like, both in males, and in females Also through the chaun­ging of time. For in the spring time, through temporaunce of colde and heate the pulse is strong: and in haruest like­wise. For al temporance easeth and hel­peth the vertue of kinde. And forasmuch as Summer is hottest, it maketh y ^e pulse féeble and lyttle, and that through the greate opening of the breast, and of the pores. For by reason of such opening, the vertue vanisheth and is féeble. And therefore the pulse y ^t is féebled may not be great. In winter bcause it is cold, the pulse is slowe, but yet it is verye strong. The slownesse commeth by rea­son that it néedeth not to haue great coo­ling. It is strong by reason the kinde heate gathereth into the inner partes of the body, wherby it comforteth the pulse, when the heate is not exceeding: But the Summer heate suppresseth eyther. Also by reason of diuers [...] climates and Countryes, for they that dwell in hotte Countries, as in Aethiopia, haue swift pulses, as it were in Summer: And they that dwell in cold Countryes haue pul­ses like the winter pulse. But they that dwell vnder the line of the euennesse of daie and night, haue meane pulses, as it were in Spring time or Haruest. Like­wise hot ayre, colde, drie, or temperate, varie and chaunge the pulse. Also in women that goe with children the pulse is variable and chaungeable. For from the beginning to the sixte moneth, the pulse is strong, thicke, and swifte. For the heate of the childe, helpeth the kinde heate of the woman: and the strength of the woman is a meane enen to that time: and the childe is yet but lyttle, and draweth but lyttle féeding of her bodye: and therefore the pulse is yet temporate. In the seuenth month the childe is waxed more, and there­fore it néedeth more féeding. Where­by the kinde is grieued, and so the pulse is féebled. Also for the chaung­ing of sléeping and of waking.

[Page]For in sléeping the pulse is wont to bée little and slow: and after sléepe strong & great. For then the kind heat is comfor­ted: but yet if the sléepe be too long, the pulse waxeth thin and féeble. Wherfore if a man be sodeinly awaked of his sléep, otherwise then kinde will, anone y ^e pulse is found swift and thicke, quaking, and inordinate. And if he take his rest after such fright, againe the pulse turneth to his former estate. Also through trauaile and businesse of the bodie, if it bée tem­porate, it maketh the pulse strong, great, swift, and thicke. For by temporate tra­uaile the kinde heate is stirred. But if the trauaile passeth temporaunce, the contrary happeneth, the pulse is lyttle, hard, slowe, and thin. For in them that trauaile so, the vertue faileth, and kinde heate is dissolued, and then the pulse is féebled. Also through vse of often bath­ing. For they y ^t hath temporatly in hot water, they haue the pulse strong, great, and thicke, and that is through the com­fort of kinde, and of destroieng of super­fluitie of moisture. But in them that a­bide too long in the water, the pulse is made féeble: But yet the swiftnesse and thicknes abideth as it was afore hand. Also likewise they y ^t hath them tempo­ratly in cold water, haue y ^e pulse strong and swifte, and that chaunceth through ioyning togethers of kindly heat & com­fort of the vertue that commeth of tem­porance of the vtter keeling. But to long abiding in such a bath, feebleth the pulse and the vertue. And that happeneth more in leane men then in fat, through cold­nesse that commeth to the vtter partes to sodeinly. And as it were without let, pearcing in, and as it were constraining the partes about the heart more then inough. Also through diuerse taking of meate and drinke. For too much meal & vndigested féebleth the pulse. But meat moderatly taken and digested, & spread into the limmes, by stirring vp the ver­tue, augmenteth the pulse. Also moderate drinke, and digested, maketh the pulse strong, great, and swift. Hot drinke ma­keth the pulse swift and thicke, but cold drinke maketh the pulse thin & slow. Al­so through diuerse passions of the soule. For wrath maketh y ^e pulse swift, strong, and thicke: & gladnesse maketh it meane. Also dreade or feare maketh the pulse swift, inordinate in quaking: and so doth sorrow. And so of other passions it hap­peneth. And this that is said of the pro­perties, vertues, effects, and working of the might and strength of the soule, tou­ching this treatise is inough at this time. Now somewhat shall be said, by the help and grace of God, of the properties of mans bodie Of the which body the soule is act and perfection.

¶Of the foure qualities Elemen­tarie. Chap. 1.

ELements there are foure, & so there be foure qualities of Elements, of the which euery bodie that hath a soule, is composed and made, as of matter. And namely mans bodie, that is noblest a­mong all the Elements, and most nobly ordeined among all things, that be com­posed [Page]

[Page] [Page 24] and made of diuerse thinges, as it that is assigned to y ^e proper instrument, or organe of the reasonable soule, in his works, as well of kinde as of will. So mans bodie is made of foure Elements, that is to wit, of Earth, Water, Fire, & Aire: euery seuerall hath his proper qua­lities. Foure be called the first and prin­cipall qualityes, that is heate, cold, drie, & moist: they be called the first qualities, because they slide first from the Ele­ments into the things that be made of Elements. They be also called the prin­cipall qualities: for of them come all the secundarie effects. Two of these qualy­tyes be called Actiue, able to worke hot, and coldnesse. The other two bée drye and wetnesse, and be called Passiue, able to suffer. And so as these qualyties preuaile and haue maisterie, the Ele­ments be called Actiue and Passiue a­ble to do y&e suffer. The first two be prin­cipally called Actiue, not because they worke alone, for the Passiue qualityes worke also: for there is none idle qua­litye in the bodie: But therefore they be called Actiue, for by the working of them the other be brought in & kept and saued. For heate sometime bringeth in and kéepeth moistnesse, and somtime dri­nes, as it is séene in salt flesh. For y ^e beat of the Salt dissolueth the parts that bée earthly, watry, and airebrand so by stac­kening and softening of the heate is in­duced moistnesse: Heate bringeth in dri­nesse, for the heate working in moyst­nesse dissolueth it first, and when it is dissolued consumeth it. And so drinesse which is the first of heat is induced, and also kept. Then heate is the qualitie of Elements most Actiue, as it séeneth by y ^e effect thereof, while it worketh on anye thing, First it dissolueth the parts ther­of, the which when they be dissolued, the thing is made féebler, that was stronger, by the ioyning togethers of the partes. And therefore the act of the thing that worketh, maketh lesse resistaunce. Also heate is the subtile, worker of all that is ingendered, and the cause effec­tuall principally of the whole Genera­tion. Heat is of two manner wise, heate of the Sunne, or heauenlye, gendering. And this heate gendereth and saueth. And therefore sometime Frogges bée gendered in the Ayre by the heate of heauen. That other heate, is the heate of the Elementes, and gendered: and this heate corrupteth and destroyeth, as when the Beames of lyght com­meth togethers in a certaine point of a cleere bodye. As if the Beames were compound in a mirrour, there might be kindled and burned cloth or such lyke, by the rebounding of the Beames. Al­so it bringeth and leadeth the neather thinges to the ouer. For making moo­uing from the middle to the vttermost, it dissolueth and turneth what is earth­lye into watrye, and watrye into aire­ly, and airelye into firie. And so bring­eth the neather and the middle into the ouer. Also it softeneth and maketh soft things that bée harde. For working in great boistous substaunce, mollisteth it dissoluing: as it is séene in mettall that melteth with heate: For dissoluing earthlye thinges into watrye, maketh them tender. Also softe thinges and fléeting it maketh it harde, as it is séene in an Egge that is roasted. Of an Egge. For when the moyst and most subtill partes bée wasted awaye, it maketh harde the earthlye partes that abide. And so the Egge waxeth hards: and harde and thicke thinges it maketh subtille, while it mooueth from the middle to the vt­termost partes, by his strength it dis­solueth and dealeth the thing that it worketh in, and maketh it couenable and agréeable to his working. While it trauayleth to make a thing simple, it must néedes make it subtill, for the simplenesse of a boystous thing, is the subtilnesse that commeth in, by withdrawing of fastnesse and thicknesse of partes: as it is séene in Ise, Of Ise. that is made subtill when it is thawed by [...]ente. Also heate by his vertue clean­seth mettalles, and destroyeth the ruste thereof, and other filth. For work­ing in the substaunce of the same met­tall dissolueth it. And if it findeth a­nye thing of drosse, eyther of ruste, it departeth and destroyeth it. If if bée an [...] Golde, the strength of the heate [Page] melteth it, but it is not destroyed. For fine golde though it melt with heate, yet it looseth nothing of his weight. Also heate accidently corrupteth, as it hap­peneth, when it dissolueth more then it wasteth, then the humours rot and bee corrupted. As it fareth in a wet moowe of wheate, where the heate closed therin, resolueth and dealeth the water into smoake. And the smoak holden close in, softneth the graines, and rotteth and cor­rupteth it. Also heate maketh kindlye heauy things light. For when the moy­sture is wasted by heate, the weight is the lesse. And so the substance of y ^e thing is made more light. And by heat work­ing in moysture, smoake is gendered, the which smoake is made light & purged, & turneth into a subtil & light substance of aire, and maketh the thing that it is in the more light. And therefore it is, that the bodyes of beasts that be aliue, are farre more lighter then the bodyes of beasts that be dead, through the heat and spirit that is conteined in the organes & vaines: and so bodies of beasts be lighter after meat, thē afore, for comfort of heat. Also it happeneth, that with working, heate maketh things heauie. For wor­king in the substaunce of a thing, it con­sumeth & wasteth the most subtil & light parts: & grose & ponderous parts abide. And then the thing is more sadde, fast; and also the more heauie. Also by ope­ning of small holes & pores, by strength of the heate, the spirits be drawen out, by whose absence the bodie is made lighter, and by presence of them the bo­dy is the more heauier. Also heate gen­dereth beautie and red coulour. For hee working in y ^e matter, resolueth y ^e earth­ly parts, and turneth them into watrye, and into airely, & firely. And then firely parts inclose the vttermost parts of the thing, & giueth it a likenes. And so firely coulours that is red, be gendered as it is seene in roses. Wherfore when by heat, hot humours be multiplied in the body, or in the heart, then by spreding of these hot humours in the vttermost parts of the bodie, red coulour is increased. Also it happeneth that heate discouloureth a thing. For by heate opening the pores, humors and spirits goe out and vanish. Whose presence causeth good coulour, & by their absence coulour is lost: Then discoulour is gendered, as it is seene in a red rose, that waxeth white in the smoak of Brimstone. And if heat be strong, it slaieth kindlye. For while the last mo­uing worketh in the substaunce, at last it dissolueth it, and in dissoluing destroy­eth it at the end. And it happeneth that heate saueth the lyfe: for by heate that giueth mouing to the heart and to the spirites, the spirites be restored in the bodie. And the foode is equally dispear­sed into the lims, and so the bodie hath lyfe.

Then of this that is saide, gather thou, that heate is an Element in pro­pertie most able to work, most pearcing, most moueable to moue, gendred of mo­uing of beames, and multiplyeth it selfe, and commeth to other, and chaungeth into his owne likenesse things that hée worketh in. And giueth lyfe to thinges that be dead and destroyed with colde, As also of flies that be reui­ued by y ^e heat of the Sun. & renueth them: as it is séene in rootes & plants, that die in the winter colde, and reliuen in the heate and springing time. Heate bringeth the neather thing to the ouer, and draweth and destroieth super­fluities, and clenseth filth and hoarnesse. And in diuerse matters it worketh di­uerse effects, and sometime contraryes. And therefore now it maketh thin and soft, and melteth, and openeth, and re­turneth: Now it maketh thicke & hard, and constraineth and maketh to shrink, and it stoppeth, and saueth: and now it destroieth. And by his vertue it chaung­eth sauours. For heat chaungeth sowre things and sharpe, into swéete, as it is seene in fruites, and in grapes. Also pas­sing great heate turneth swéete thinges into bitter and salt. For by passing great heat burning the bloud, the bloud tour­neth into Colera. And by greate heate, water by strong séething, consuming partes ayrely, and the earth remaining, the water turneth into substannce of Salt. And heat defieth and séetheth rawe things, and ripeth gréene things, & ma­keth fruit ripe. Therefore in hot Coun­tryes fruit so sooner ripe then in colde, [Page 25] and also more swéete. And heate bring­eth forth matter, and shape lykenesses that be hidde in the matters, as in small beasts and wormes. For by working of heate, golde, siluer, and other mettals be brought forth of stones, and be beautifi­ed in a more noble shape. And by heate that dissolueth and cleanseth ashes, the ashes turne to glasse: And so it appea­reth, that heate of aire and of kinde is minister and seruaunt. For by meane of heate the noblest shapes and likenesses as well of kinde as of craft, that be hid, commeth forth in act and in déede. Also heate t [...]t is printed in the aire, gende­reth raine: and clowdes, thundering and lightening, and dew, and other such. For by the vertue thereof that worketh and draweth diuerse vapours, drie & moist, be drawen vp to diuers places and regi­ons of the aire, the which gathered to­gether into clowdes, and the heate inclo­sed altereth and chaungeth them into di­uerse kindes, which at length it dissol­ueth: and béeing dissolued, some into Snowe, some into Hails, and some into raine, sprinckleth them all about into the earth. And heate raiseth the bodie that it is in; from the middle to the ouermost roundnesse, as it is some in the Ele­ments, in the which heate hath the ma­sterie: as in the Ayre & in the fire, that is farthest from the middle of the earth. And also this is séene in Oyle, that flée­teth and swimmeth alone, and in all other things, in which heate hath ma­sterie. Also it sheweth the disposition and qualitie of the body that it is in. As appeareth in the bodye, that heate hath the masterie ouer. For as Constantinus sayth, lib [...]r. [...]. cha. 16. If the body be hot, then is much slash, and little fatnesse, redde coulour, much haire blacke or redde, hotte touching, good vnderstan­ding, a man of great facun [...]itie, a quicke goer, vardye, wrathfull, louelye, leche­rous and desiring much, and hastelye defien [...], or of good digestion, of sharpe voyce, shamefast, of strong and swifte pulse, Constant sheweth these signes, and many other, by the which an hot bodye is knowne. This sufficeth at this time that is spoken of the proper­tie of heate.

¶Of Coldnesse. Chap. 2.

COldnesse is a working propertye of an Element qualytie, more weaker in working then heate. For thereof the moouing is from the vter partes, to the middle. And therfore it maketh the partes of the bodye that it worketh in, to drawe néere togethers. And there­fore it worketh his effect in the bodye more slowlye, and with the more diffi­cultie. Also though it coole kindlye, and maketh colde, yet otherwhiles it hea­teth. Wée sée in the winter, that when colde stoppeth the holes and powers of the bodie, the hot f [...]mositie draweth in­warde, and hath not the frée out going, for that they bée held within, they smite togethers and heate themselues. And so other whiles the colde that is with­out, maketh heate within. And colde maketh thicke and sadde: for colde ma­keth the partes moue toward [...] the mid­dle, and so the partes cleaue néere to­gethers, for the parts were before from the middle farre a sunder, by moysture put betwéene: but by drawing toge­thers of that moisture, the partes drawe toward the middle, and bée néere togethers. Also though colde bringeth the partes toward the middle, and kind­ly ioyneth them together: yet it happe­neth that it departeth and dealeth the parts a sunder, as it is séene in y ^e braine that is thrust with colde, by strength of the using the moisture that is therein, is wrong out, and falleth of, by diuers E­mun [...]toryes of the braine, & is shedde or spilt, as appeareth in them that haue the catarre or ruine in the breast, caused of colde. Also kindlye colde maketh sadde and rough: for when by working of colde, the partes come and cleeuie néere togethers, all the thing is made more sadde and boystous. Farther by colde thrusting together firie partes, then hée thicked into airely, and airely, [...] wa­try, and the watry into earthly, and so the whole is made groser. But it happeneth colde maketh the thing subtil. For when by colde constraining and thrusting [Page] the partes together, much moysture is thrust and wrong out, the which moy­sture conteined in small holes and pores, maketh the thing sad and boy­stous. Then if the moysture bée away, the thing is more subtill, as it is séene in a skinne that is washed and wrong. Al­so though by constraining the partes to­gether, and wringing out the spirites, maketh a thing kindlye heauie: yet if happeneth that colde maketh a thing light: for by wringing out of y ^e moisture the which greeued, all the thing is made light. Also temporate colde kéepeth and saueth things aliue. For while by colde moisture, the incensing and killing of heate is let, and so as the moysture is resolued little and little by the powers: euen so lyttle and little it is wasted: and so heate is let that it may not dis­solue the thing. Also by the benefit of colde a thing is kepte without stink­ing, and so in colde places, and caues, ca [...]ions without stinke, through colde lyttle and little are wasted. Also small holes and powers bée closed by con­straining of colde: and to the rooted hu­ [...] bée let that they may not drawe the vtter to the inner, yet accidentlye colde corrupteth and destroyeth. For when colde letteth defieng and digesti­on in the stomacke, the working of kindlye heate is letted. And corrupte humours be gendered, of the which fol­loweth corruption of the body, while the corrupte humours bée incorpo­rate and knit to the bodye. And that is séeneth woundes, to the which bée layde colde salues and medicines, which constraine and cause the powers for to bée stopped, and so the new sumo­sities make the flesh softe within, and fretting and corrupting it, they make it to rot.

Also by kinde, colde causeth and ma­keth things so be discouloured ill, as we see in Winter the heate of the bodie, or of the heart, voiding his contrarie, and leadeth the humour and the spirit with him inward. And so the vtter side of the [...]al [...]t made weake, of heate maketh euill cou [...]ea [...]o. As it appeareth in lippes and cheekes. But it happeneth that cold ma­keth things well couloured. For it con­straineth and stoppeth the powers. And so the humours and the spirites be helde in, and by their presence the vtter side of the skinne is couloured. And by kind too great colde slaieth. For if it constraine and stop to soare, the spirites faile in the heart. And so if the heart be dead, from the which procéedeth life so the other partes, the other parts must needes die. Also through too greate colde, féeble heat is quenched. And so the spirit Vitalis, of lyfe, lacketh foode and is stifled. The Scotish [...]lacks & puffies which grovve of rotten wood & salt water But it is straunge in shapes, that colde giueth life, as it is séene in a manner kinde of birds that grow out of trées, that spring­eth as it were swellings, and burgenen out of trées in stéed of fruit. But as long as they be in the trée, they haue no life. And the Commentator Super librū Ve­getabilium saith, that hapneth through the porrositie of the trée that draweth the sumositie from the rinde. But when the holding breaketh, the birds fall into the water. And the colde stoppeth the holes and the powers without, and holdeth the sumositie within: the which beate to­gethers are pured and made subtill, and are turned into a spirit. And by the mul­tiplieng and spreading of that spirit into all the partes, she sayd birds take lyfe, and turne into a manner kinde of birds. The which be much vnlike to other birds in complection and in kinde. They haue little flesh and lesse of bloud: and therefore they bée couenable, so saith the same Commentatour. But to them that marke it well it ministreth matter of the praising of God ghostly: for spiritually it representeth them, that the spirit of God gendereth by the trée of the crosse in the water of following: Regene­ration. in the which is not great desire of flesh and of bloud: the which reléeued by spirite, desire, and couet to flye to hea­uen with all theyr might and strength. But thereof wée shall speake after. Al­so colde is the mother of whitenesse and of palenesse, as heate is the mother of rednesse and of blacknesse. And so in hot Countryes blacke men and browne bée borne, as among the Moores. In colde Countryes white men bée borne.

[Page 26]As among the Selauons, as sayth Ari­stotle in li. de coelo & mundo. And hée telleth the reason why, & sayth, That in cold Countries, the Mothers of women be disposed to conceiue such children. Therefore they beare children with white skinnes, that haue long, yeolowe, soft, and straight haire. The contrarie is in hot countries. Where women beare children that haue blacke cripse and lit­tle haire, as in the Negroes Countrie. Then colde sheweth it selfe in the bo­die, that colde hath the mastery within. For in the bodies that colde hath the masterie ouer, the coulour is white, the haire soft and straight, the wit hard and forgetful, little appetite, much sléep, heauie in going and slow, as saith Con­stantinus. li. 1. Chap.17. This shall not alway be vnderstood to be in euery colde néedelye, but in comparison to the com­plection of the heate, that hath mastery, and in proportion of the hot land to the colde region, authours say these things, and haue lefte them written in theyr bookes to them that come after. This that is sayd sufficeth of the properties of colde at this present time. For other pro­perties be known to the contrary of that is said afore of heate.

¶Of drought. Chap. 3.

DRought is an Element quality pas­siue able to suffer: and is brought in, now by heate, and now by colde. But it followeth more with heate then with colde. For drought is the file of heate. Drought is saide as it were without moisture: For drought and moisture be contrary. The principal effect of drought is to make drie: as the effect of moy­sture is to make wet, and hath many se­condarie effectes: as to make thicke, rough, and to cause slow mouing to con­sume, to destroy, and slay. And that pro­pertie that drieth, draweth principallye the moyst parts from the vtter partes, towarde the middle: And for that a moist thing shonlde not all to shedde the substaunce of it selfe by fleeting, drought putteth it selfe as it were a bounde, to lette the fleeting and shed­ding: As we see in Cliffes in the Sea brimmes, the drinesse of the Grauell set­teth abound to the Sea, and where the kindly drinesse of the earth hath the ma­sterient suffereth not the sleeting surges or violent waues of the Sea to passe a­ny father, as saith Gregorie super. Iob.38. Iob. 26. Qui posuit mari terminum, &c. He hath set boundes about the waters, vntill the day and night come to an end. And Hierome super Ieremy saith the same. Iere. 5. Posuit arenam terminum mari, &c. Feare ye not me saith the Lord, Psa. 22. or will you not be afraide at my presence, which haue placed the sande for the boundes of the Sea, by the perpetuall decree that it cannot passe it, and though the waters thereof rage, yet can they not preuaile, though they roare, yet can they not passe ouer it. And the Philoso­pher saith the same more plainely. Then drines that is not perfectly bound in his alone equalitie, reboundeth and thickeneth the moist qualitie, that is in it superfluous, fastned and congeled, and is a stedfast héeding of the fléeting there­of. For drinesse is the euill or enimy of heate, that is stirred vp by moouing, ey­ther by working, it dissolueth and dis­pearseth the moisture, or by ouerwork­ing it consumeth it altogethers, thus spread in the limmes, it draweth forth moistnesse and humour, and maketh the body drie, and shriueleth the skinne together like a withered skinne. Also drinesse hath somtime moisture: for if it mooueth towarde the middle, it con­straineth and draweth the limmes toge­thers: And so by constraining the wet­nesse is wrongen out, the which before was shedde through the bodie, and so the bodye séemeth to be wet, that was before drie. Also we sée vpon the kind­lye drie hilles, hearbes growe that bée moist of kinde, as the hearbes that bée called Simbalaria, Vermicularia, Cras­sula, Hon slike Prickma­dam. Orprone. and other. And this is no won­der. For the drinesse that taketh héede by kinde to saue the Hill, and kéepe it in his drinesse, and that by drinesse that is like thereto, and by the vertue attractiue, of drawing, it draweth too nourishing, and seedeth things that is drieng.

[Page]And hateth moisture and filleth it, as hid contrarye, and putteth of anone to the rootes of the hearbes that be in the vt­ter part of the hill, and be put out of the inner partie, as it were things superflu­ous and néedlesse. And so rootes draw to them humours, that be nourished ther­with, and made moist. Héereto accordeth the Commentours reson super librum Methororum, where he saith, that wels and riuers springeth out of mountains, and hilles, for mountaines be full os holes, cliffes, and dennes: and haue within much hot aire: And the moun­taines drawe much thinges to them, by reason of boydnesse, and also because of hotte ayre, that is closed therein. And what that is drawen like to the hill in drinesse, is corporate and fastned there­to. And what is vnlike or disagréeing in moisture, is put of, and gathered in one place, and that the last is put out by heads of Welles. And pearcing, hollow­ing, and springeth awaye, and thereof come riuers. Then drynesse draweth to it selfe what is néedfull, and fasteneth thereto what is like, and putteth there­from thinges that bée superfluous and vnlyke thereto. Also drinesse by kinde maketh things leane in flesh, and bar­ren in grounde. For if drinesse haue the masterie in a thing, it wasteth the moi­sture that it findeth therein, and so that thing becommeth leane. Also drinesse maketh things hard. For it destroyeth the moisture that maketh it softe: as wée sée in many things, especially in clay, the which when it is drie, is hard. Also drinesse working in a subtill thing, as in airely substaunce or watrye, maketh it more subtile and more cléere. As we sée when the Northerne wind bloweth, the aire is the more drie and subtill. It may happen that drines maketh things soft. For when the drinesse wasteth the moi­sture that fasteneth the parts together, then followeth consequently the separa­tion and softnesse of the partes, as wee sée in old trées and timber when drought hath wasted the moisture thereof, they be soft and fall into pouder, that is softe to handle and to féele. Also kindly drinesse maketh things rough. For drinesse wor­king wasteth the moisture that hee fin­deth, & hardneth the moisture y ^t he maye not wast in the vtter partes, and so the vtter parts be vneuen with hollownes sunk, & with hardnesse crumpled, wherof commeth roughnesse, which is nothing else but an vneuennesse in a hard thing. But so it happeneth, y ^t sometime it ma­keth things smooth: as when y ^e heate is sharped by drines, which heat by his ac­cident dissolueth the humours, & the hu­mours so dissolued, sweateth outward, & maketh the thing soft & smooth. Also dri­nesse maketh slow moouing. For by ma­stery of drinesse, the parts that are aire­ly and watrie be made thicke & grose, & turne into earth, and the thing is more heauy and more slow to mouing. Also by too great drinesse the spirits be put out, and by the multitude of them the bodye moueth the more swiftlye, The vital moistues is decrea­sed by ouer much dri­nesse. then when drinesse maketh the lesse spirits, the bo­die moueth the more slowly. But some­time drinesse helpeth moouing. For dri­nesse mouing to the middleward equal­ly, it leadeth the vtter parts to the mid­dle. And the partes binde about in a roundnesse that may be rowled. And by reason roundnesse hath no corners to let it, by his rowling is the more able to moue. Also moderate drines wasting the superfluities of moisture, maketh spirits subtill and pure, and maketh them more swift. For they béeing purged from the superfluitie that grieued the bodye, they make the bodie more apt and able to the same mouing. Also by kinde drinesse destroyeth and wasteth the humours: The losse of apetite breedeth leanesse. it maketh the bodie voyde and leane, and poore of féeding and wasted. Also by kinde, drinesse derstroyeth: Drinesse procee­deth of heate a­boūding, it killeth & bodyes of men & beasts. for it de­stroyeth and constuneth the moysture substantiall, that féedeth the bodie mate­rially, and ioyneth the partes togethers. And destroieng of such moisture is cause why a bodie that hath a soule, or a bo­die without soule, is destroyed and wa­sted. Also speciallye drinesse destroieth bodyes that haue soules: for kindly spi­rits and natural spirits that be of moist smoke it dissolueth, when that moisture is wasted: then lacking matter and spi­rit, of necessitye the body dieth.

[Page 25]And so drinesse is the worst qualitie and slaieng, if it excéed, when it is not cleane put out by abundance of moisture: Addition but yet by hap it giueth life. For sometime rumatike humours commeth to the spi­rituall parts, and stoppe the waies of the spirit, and bee in point to stifle the bo­die. Then commeth drinesse or drie medicines, and worketh and destroyeth such humours, and openeth the waies of the spirit, and so the bodie that is as it were dead, hath liuing. Though drinesse be néedfall in euery bodye that is made of Elementes, to wast the superflui­tie of moisture, and to coarte the same moysture, and also to excite slacke heate: yet drines slayeth, and is the worst qua­lytie, when it passeth the due proportion in bodies. For it is wont to gender in bodyes full euill sicknesses and hurtful, as the Tisike, and Etike, and other such euills, the which may scarcely be holpe by succour of medicines. Also by consu­ming & wasting of the humours of fee­ding it drieth the bodie, and draweth the skinne togethers, and maketh it riueled, and hasteth: age, and maketh the bo­die euill couloured and deformed, and is cause of inordinate thirst. And maketh the organes the enterance into the sto­marke, rough, and letteth the voice, and maketh it hoarse, and spoileth the head of the haire, and maketh it bald, & draw­eth togethers, & maketh crooked the toes and fingers of the féete and hands: as it is séene in leporous men. This that is sayde of the effects and properties of dri­nesse is sufficient at this time.

¶Of moisture. Chap. 4.

MOisture is an Element quality pas­siue, able to suffer, obedient to wor­king and printing of the Actiue, & wor­king qualities, and taketh sodeinlye the working of heate and colde. Moisture féedeth all bodies, and specially the bo­dies that haue soules, and maketh them ware and growe, and keepeth them, and restoreth that which is left in the body. For by moysture and heate all thinges be bread, as the Philosopher sayth, and things ingendered both nourisheth and féedeth, as we see in rootes and seedes. For the graine that is put in the earth must first bée nourished with moisture of water and of aire, and be spread and opened abroade by kindly heate that is closed therein. And at the last by kindly working of heate, the moysture béeing resolued, sendeth the more grose and rarthlye partes thereof downewarde to the earth, the which parts the earth fa­keth within it selfe, and mixeth and quaileth them by heate that is therein. And tourneth them into the kinde of a root by conioyning of moisture. And that moisture of the roote left behinde, and so bread in the roote, the humour that it findeth, draweth into the earth lyke it selfe. And also it draweth by the draw­ing vertue of heat that is closed within. And when it hath so drawen, it turneth into the féeding thereof, as much as sufficeth. And heate dissolueth and dea­leth, and maketh subtill that other part, that néedeth not to the féeding thereof. And the root sendeth it vpward, and tur­neth it first into the substaunce of the chawing, and then into the substance of the stocke either stalke. And at the last into the substaunce of boughs & twigs, and leaues, and blossomes, and of fruit. And for moisture it is the séeding and matter of all thing that liueth. It shew­eth that moisture féedeth all thing that liueth, & is ioyned thereto: and moisture by shedding of it selfe, maketh such thinges waxe and grow in length, déep­nesse, breadth and thicknesse. Also moy­sture restoreth what is lost in bodies that haue life and soule. For by heate working alwaie within and without, bodies be consumed and wasted, & shuld bastely and soone be destroyed: but if it were restored againe by moysture. And therfore by cōtinual drawing to of moi­sture is néedfull, that the restoring of what is lost by continuaunce, the bo­dye may bée restored and saued. Also moysture kéepeth and saueth these nea­ther things that bée vnder the Moone. For by continuall gathering of beames and light in the ayre and earth, so great shoulde be bréeding of heate and of dri­nesse that the ayre shoulde fall a fire, and burne the vtter side of the earth.

[Page]But if the working of heate were not mittigated by the moisture of aire and of water, & wer reduced by due proportion to temperatnesse. And therefore God set­teth to the well of heate the well of all humour, as Macrobius saith, that the vi­olence of heat might be tempered by the presence of humour set, to withstand it. And so the shape of the world may bée saued: The equalitie of elements is the worides cause & continu­aunce. for else by too great heate it shuld sodeinly faile. Also moisture ioyneth to­gethers the partes of the earth. For the earth is so drie, that euery part thereof shoulde fall from other; if it were not in [...]istened with moisture of water.

Therefore kinde made mountaines and hills hollow, and the earth with caues, vautes, and cliffes in places, and full of holes. That so by cause of vorvnesse should bée great drawing in of ayre and of water, to slake the kindly drieng of the earth, and the partes thereof, that else woulde fall. And so as bloud doth, runuing through the vaines of the bo­die, the same doth moysture in the vains of the earth. For it moysteneth the dri­nesse of the earth, and disposeth it to beare fruit. And moysture hath certeine properties and effectes, that be the first and kindly. And some that bée secunda­rye, and some Casuall, as other qualy­ties haue. By kinde moisture is moue­able, fléeting, and euill bounding in it selfe but yet it is staide by other bound, as sayth the Philosopher. And it mak­eth moue from the middle outward, and shedding it selfe in fleeting, it should de­stroy whollye his subiect; if nothing let­ted the fleeting therof, the which shoulde bounde his fléeting by reduction to the middle. As wée see that of drinesse of grauell to the Sea, cliffes and stronds stopped, and holde in the stoud of the Sea and turneth it somewhat inwarde. Also by kinde, moisture maketh things softe.

For by withdrawing and spréeding thereof, it slacketh and draweth a­broad, and maketh softe the harde com­pact partes of the matter. And it hap­peneth that moysture maketh harde: as wée sée in Postumes and Botches, in the which colde humours come to­gethers, and smiting the most partes to the colde middlewarde, they come thicke and harde. And oftentimes the partes chaunge into Skliresim, that is hardnesse. The same happeneth of ouermuch heate, wasting the moist partes, the which when they bé wa­sted, the greate partes and sadde be thrust togethers, and made harde.

Also by kinde, moisture cleanseth &: for by softening therof, and of the parte, by the which it is shadde, it slacketh the senowing partes, and departeth them asunder, and maketh them slipper and slidinge, and moueth and washeth them awaye, as it is séene, naistely, in water that is moist, and washeth by kinde, and most cleanseth hoarie things. And that is speciallye if it helpe the moisture: as it is séene in Branne of Wheat or of Rie; and in the root of a plant that is named and properly called Bryonie in Latine, and also in Sope, & in Meale of Beanes, and in other such. Bryonie. Vitis Siluestris Sigilium heatae Mariae. For all these wash away the falth of the face and of all the bodie, and maketh pure and cleane. Also for he moueth kindly from the middle towarde the vt­ter partes, and that moouing is not full strong of it selfe, but stowe in compari­son to the moouing of the heate: and so moisture sheddeth it selfe principally in­to the sideward, and stretcheth not much vpward without helpe of heate. But other while heate hath washerie therin, and worketh therein, the most matter béeing obedient; stretcheth it selfe euery whether, [...] is vpward, & in length: for the strength of heate beareth it vp­warde, & sheddeth euen to the lifter most pa [...]tes: And so [...] vp and [...] vp­on in length. And bodyes in the which heate hath the [...]ry, kindly and ge­nerally they the higher; longe [...] and more [...]nder, then such bodye [...], [...] the which much moisture so [...]h the masterye and steele heate: worketh, contrarye the s [...]s f [...]sindo. And therefore, hot men; [...] [...]ho [...] levike, the substantiall humour of heate béeing obedient to the work­ing, be shore longer, that is to witte, the flumaticke, and in all extremy­tyes of the eddye, the other partes [Page 28] and circumstaunces equall héere & there, running together in slendernesse & length they be more apte. If there be much heat and much humour, not too much nei­ther too lyttle to the working of y ^e heat, but couenably and measurably, then the bodies euery wayes be great, high, long, and broad. They be high through the heate that beareth vp to the topwarde, the most subtill parts of the moysture. Broad and thicke, through the vertue of heate that sheddeth the sad parts of the moisture, as it néedeth to euery side, and vniteth one part to another: so moisture maketh kindly things smooth and softe: for if moystnesse be shed into the vtter parts of a thing, it filleth all the voyde places thereof, and maketh them euen & plaine, and so it maketh smooth and soft. But yet it happeneth sometime it ma­keth rough, as when in some case, hot humours and cold fléeteth and commeth together to one place. The hot humors beare vp the vttermost parts of y ^e thing, and colde humours beare downwarde the vttermost partes: and so contrarye humours, worke contrariousnesse & vn­euennesse, with roughnes in y ^e vtter part of the body. Also if moysture be in the body temperate, as it néedeth, it helpeth all the working of the soule, and of the body also. For of humours the spirites that rule the body, be bread and conser­ued therein. Also the vertues of the spi­rits worke their effects in all the lyms of the body sensitiue and motiue, by mi­nistration and seruice of humours, as it appeareth in the vertue of sight, which by meane of a Christiall humour, work­eth the sight in the eye. Also the vertue of taaft béemeth neue [...] betwéene sauors, but by meane of the humour of spittle, and so of other. For if the substauntiall moysture be destroyed or corrupted in the body, all the working of the soule is let. If there be in all the body, or in any part thereof too much moysture, y ^t maye not be ruled of kinde, then moysture is cause and matter of rotting and of cor­ruption, & bréedeth in the body full euill passions & sicknes: as it is séen in Apo­plexra, The lass [...] of natural seelyng. in the which euill superfluitie of moisture, occupieth so al the chambers & dennes of the braine, that the spirit, that is called, Spirites Animalis, maye not passe by the sinewes of feelyng, to make the body feele and moue: and so taketh from the soule his working in the body: And also it taketh from the body feeling and mouing; and bringeth in at last, stif­lyng and death: as sayth Galen in the Commente super Aphoris. exponens verhū Hippocratis. [...]Soluere Apoplexi­am fortem impossibile ell: dobilem ve­ro noo facile. Moysture of fleame occu­pieng all the region of the brayne, stop­peth the wayes of the sinewes, that the spirite Animalis, maye not come to the neather part: and so the breath is stop­ped, and the lyfe ended. This moysture defaulteth sometime in qualytie, & some­time in quantitie, and that sometime by an inwarde cause, and sometime by outwarde cause. By inwarde cause, as by euill complection, when the hurtfull moysture is rooted in the lymmes, and may not be dissolued & wasted by kindly heate, neyther be chaunged from his ma­lyce: Such moysture in diuers places of the body breedeth-diuers sicknesses, as it is seene in Ep [...]epsia, the fallyng Euill, when it commeth of the stopping of the powers and bray [...]e: and also of y ^e drop­sie; when it commeth of euil complection of the lynes. Also of an outward cause, as of things, that Iohannieus and Ga­ [...]e [...] rall vnkindly things, as aire, meate, and drinke, sléeping and waking, fasting, and too much eating and drinking, wor­king, trauellyng, and rest. All these, if they be taken as kind as keth, they breed and kéepe substaunciall moysture, and repayre and restore what is lost. And if they bée taken in contrary man­ner, they haue contrarye effect and doo­ing. For then they bréede vnkinde moysture, and cause diuers grose and heauye humoures to increase, or els they corrupt, alter and chaunge kindly moysture, as sayeth Galen in Apho­rismo. Hippocratis particula tertia fuper illum locum, Immutationes temporum maxime generant morbos, &c. That is, The often course and chaunging of times most bréedeth sick­nesses.

[Page] Galen saith, That Ipocras meaneth, that times of the yeare bréed not sicknes, but chaungings of complection of the selfe time. When the complection of y ^e ayre, which ought to be according to y ^e time, is turned into the contrary: as when the complection of Spring time, that should be hot and moyst, turneth, and is made colde and drye, as it were in Haruest time, and so of other. For if the aire of Spring time be generallye colde & drye, and in the Winter afore, the aire was as it were in Spring time hot & moyst, then it must néedes followe, that manye men shall be sicke in Spring time. And also women that goe with childe, shall be beliuered afore their time by little oc­casion. And Galen telleth this reason: For by the moysture and heate of the Winter that was arose, much moystnes is bred in bodyes, & knitting of fleame. If the aire in Spring time be colde and drye in the beginning: it closeth small holes, and suffereth not the fumositie to passe out, and the heate holden in, dissol­neth the superfluitie of moysture, that was bred in the Winter. And for y ^t the heate is féeble, and maye not dissolue it, neither make therein perfect digestion, nor wast it at the full: it sendeth that moysture vndissolued, now to the ouer lymmes, and now to the neather: where being mired, it is cause of diuers euills: as if it goe vp to the head, it maye bée cause of rume and of hoarcenesse: if it go into the bowells, & the fleame be salt, it bréedeth Dissenteriam, a fluxe, that hi­deth the guts, and so of other. The same reason may be in women, y ^t be deliuered afore their time: for that moysture flée­teth to the place that is called, the Mo­ther, and grieueth it, and softeneth & sla­keth that that should hold the childe, and so the childe is borne afore the time. And Auicen assigneth another cause, And thus must we vnderstande of other passions of the aire, and of the time: that the qualitie of that aire is chaunged by too great heate, that disolueth either wasteth too spéedely: either by too lyttle heate that putteth not off the superfluitie at full. And so we should vnderstand of too great colde, that closeth poores, & hol­deth the humours, and draweth them to soone togethers. But of hotte ayre and colde, this that is sayde shall suffice at this time.

¶Of meate and drinke. Cap. 5.

OF meate and drinke if appeareth. For that by withdrawing of féeding of meate and drinke moysture is with­drawen, and drinesse commeth in, and thereby the heat is the stronger, and fin­ding not wherein it should worke, tour­neth it selfe to the substancial moysture and working therein, maketh it hollow and wasteth it, and returneth. Cause of suiset. If meate or drinke passeth measure, moysture pas­seth too swifte, and kinde heat féebleth, for it is not sufficient to worke digesti­on, but yet heate doth what it may: For it dissolueth somewhat of the superflui­tie of the meate y ^t is taken. That that is resolued, when it is great smoake and vndefied, it commeth vp to the brayne, and smiting Miringas, Euapora­tiō to the brayne. the smal Curtels thereof, hurteth and grieueth them sore, And bréedeth sometimes the Migram, An aking in the forepart of the head, Addition where through the abundaunce of the moyst humour, the eyes waxe bleare and dimme: and other euill passions of the head. And sometime that malitious smoke smiteth to the rootes of y ^t sinews of féelying, and passeth into y ^t innermost partes of the sinewes in his sharpnesse and force, and letteth the spirite of fee­lyng that is therein and grieueth him: and so it distempereth the substance and the vse of reason, and taketh awaye the kindlye mouing of the tongue, that tel­leth what reason meaneth, and maketh the tongue stammer and fayle, as it is séene in drunken men. Also oftentimes, it letteth and destroyeth altogether kind­ly mouing: as appeareth in them that shake and quake, and haue the palsie. And no wonder: For the powers that should rule in the sinewes and all the members and lymmes be ouerset, as ouerflowed with a vapor infecting kind­ly iuyee in the bodye, but that sharpe smoake having masterie, and coueting to subdue y ^t kindly vertue, purposeth and [Page 29] striueth to beare downward the member or lymme. And so of this double con­trary mouing one heauing vpward, and another thrusting downward, a trem­blyng or quaking of the lymmes is ofte ingendered. And at last if this vertue of ruling be all ouercome, then the palsie or death hath masterie in such bodyes. And therefore the wise mans counsayle is best, that saith: Hurt not thy selfe vpon all manner of meate. Addition Many meats haue diuers taasts, that breedeth sundry ope­rations, & is the cause of incurable dis­eases, in nice and daintie mouthed bo­dies: for in many manner meates is di­uers sicknesse. Also too much sléeping, breedeth the same euill and sicknesse in the body. For in sléepe the vertues are féebled, and the working of féeling, and of kinde be strengthened within. And so the gates being closed without, y ^t heate is comforted and strengthened within, and draweth too many humors, y ^t which it may not dissolue neither wast.

And then great superfluitie hauing the masterie, the which kinds can not rule, then of necessitie, followeth death and stiffeling. Addition Also licouresnes of meates wasteth the powers, & lecherie the senses: These bee two delectable Diuelles, that kill the bodye, be­side the soule. As it is séene in them that sléepe after that they haue taken medicines, and also in them that be newly let bloud. In them that wake too much, the contrary cause lykewise wor­keth. For in them the humours & the spirites be wasted too much, and therfore oft death threateneth or menaceth. Also the same cause of stifling, is in them, that eate and drinke beyond measure: and the same reason of fayling, is in them y ^t fast more then nature can beare: and be con­sumed and wasted. Also be that trauay­leth ouer measure, destroyeth & wasteth himselfe by too strong heate, that wasteth the humours too sore. In them that rest too much, the cause is contrary: For in them y ^t drawing too of moisture, passeth measure. And there is none euaporation, neither deliueraunce of the superfluities, neither subtiliation of the spirites. And therefore necessarilye the superfluitie of moysture is disposed to rotting and cor­ruption. In these manners, and in many other infinite, the elementall qualities be in theyr kindly workings hindred. As it is knowen by the foresayd reasons that we haue shortly gathered of the words of Constantine in Pantegni, and of Ga­len in Commento Aphorisio, Hippo­cratis, & Epidimiarum, of euills y ^t com­meth by ouermuch moysture. And ther­fore we will passe ouer, and describe the properties of humours, that be composed of these qualyties: of the which euerye bodye is made, that hath a soule and fee­lyng, either reason.

¶Of humours, and of the gene­ration, effect and working of them. Cap. 6.

A Humour is a substaunce actuallye moyst, by ioyning of elementall qua­lities, and is apt to nourish and to feede the members, and to comfort the work­ing thereof kindly, or casually to let the workings thereof. For humour is the first principall materiall of bodies that haue féeling, and chiefe helpe in theyr working, and that because of nourishing and féeding. Constantinus saith, That the humours be called the children of the Elementes. For euerye of the hu­mours commeth of the qualytie of the Elements. And ther be foure humours, Bloud, Fleame, Cholar, and Melan­choly: and are called simple in compari­son to the members, though in respect of the Elements, whose children they bée, they be composed. These foure humors in quantitie and qualytie, obseruing euennesse, with due proportion, make perfect and kéepe in due state of health, all bodyes hauing bloud: lyke as con­trariwise, by their vnequalnesse or infec­tion they ingender and cause sicknesse. These humors be néedful to the making of the bodye, and to the ruling and kéep­ing thereof: and also to restore what is lost in the body, as saith Galen super Aphoris. The body runneth and drop­peth, as in sweating, spitting & other such. Also alteration chaungeth oft cold into heate and returneth.

[Page]Also the body hath corruption, and that commeth of too much running and drop­ping, and of too long chaunging. Then to restore in the bodie what is lost by running and chaunging, & amend euill alteration and changing, and some deale to withstand corruption, the presence of the foure humours, is necessary that the body animally, by their meanes may be kept safe. These foure humours be bred in this manner. When meate is recey­ued in the place of concoction, that is in the stomacke, first the more subtill part and fléeting thereof, that Phisiti­ons call Perusmaria, is drawen by cer­taine veynes to the lyuer. And there by the working of kindly heate, it is chan­ged into the foure humours. The brée­ding of thē is made & beginneth in the lyner, but it endeth not ther at ful. First working heate turneth what is colde & moyst into y ^t kind of fleme, & then what is hot & moyst, into the kinde of bloud: and then what is hot and drye into the kinde of Cholera: and then what is colde and drye into the kinde of Melan­cholia. Then the processe is such First, fleame is, bread, as an humour halfe sod: second bloud, that is perfectly sodde: the thirde Cholera, That is ouer sodde: the last is Melancholia, that is more earth­ly, and the dregges of the other. And so such is the ouer as Auicen saith. The bréeding of Elements be straight, and re­turning into the same. For of aire fire is bread, and of fire aire, and euery Ele­mēt of other. The bréeding of & humors is straight, and not by contrary. By sée­thing bloud is bred of fleame, and not that if retourneth. Likewise bloude is made cholar, by great heate drieng and making subtill the humour, but not that it returneth. And by burning of cholar in lyke manner Melancholia is made, and not that it retourneth. For it fareth in the bréeding of humours, as in the bréeding of wine of Muste, as saith Con­stantine. The plea­sant taast thereof. For when Muste is feruent, a manner some is brend, that commeth vp and fleeteth aboue, and another earthlye substaunce goeth to the bottome, and the thirde is water: and as that is more or lesse, the Wine is féeble and lesse hot. And the elder it is, y ^t hotter it is, through the resolution of such watrinesie: And when it is full sodde, then the Wine is most cleere. So in the humours is one part that is light and commeth vpward, and that is Cholera: another, as it wer drasts, and goeth downward, and that is Melancholia: the third, as it were raw, and that is fleame: the fourth, is bi [...]ud, remayning in his purenesse, and is clen­sed from other humours. But no bloud is to cleane pured, but that it is some­what meddeled with other humours. And therefore by meddling of other hu­mours, bloud chaungeth kinde and cou­lour: For by meddling of cholar, Hovv to knovv by letting of bloud the humor of the parue it sée­meth red and by melanchely it seemeth blacke, and by fleame it seemeth watrie, and somie.

¶Of bloud. Cap. 7.

ISidore saith, The bloud hath this name Sanguis of Gréek, for y ^t bloud sustaineth strength, helpeth, and confir­meth the lyfe: For Sancire, is to vnder­stand, Confirme. While bloud is in the bodie, it is called Sanguis in Latine: and if it be shedde, it is called Cruor, as it were running and falling. For when bloud is shed it runneth and falleth. O­ther call bloud, as it were swéete and soft, for it is swéete and soft in taast and in touch. Pure bloud & whole togethers is not but in young folke: for Phisiti­ons say that bloud wasteth by age: ther­fore in old men is shaking and quaking for default of bloud. Bloud is properlye the gouerning of wit: therefore it is the manner of womē to scratch their chéks in sorrow. And red clothes be laid vpon dead men, in remembraunce of theyr hardinesse and boldnesse, while they wer in their bloud. Hetherto speaketh Isi­dore lio. 4. Cap. 2. It appereth in the time of the Saxons, Addition that the manner ouer their dead was a red cloath, as we now vse a black. The Pagans refused blacke, because it repre­senteth darknesse, tearmed the infernal colour: and so did the olde English. The red of valianncie, and that was ouer Kings, Lords, Knights, and valy­aunt [Page 30] souldiours: white ouer Cleargie men, in token of their profession and honest life: and ouer Virgins and Ma­trones. This order appeareth to be be­yond 800. years. Constantine sayeth, that among the foure humours bloud is most praised and most friend of kinde, through euen and perfect séething there­of: the which temperate heate maketh of the pure and airely matter to the no­rishing of the body. Constantine saith, that there is kindly bloud, and some vn­kindly, and some kindly bloud is in the organes and some in the veynes. The bloud y ^t is in the organes, is more hot, more subtill, more red, more cléere, and more swéete in sauour then that other bloud. It is more hot, for that it is nigh the heart and spirites: more subtill, for that the heate of the heart maketh it subtill and cleere, and that is, for that in sweating and breathing out by y ^e thicke concauites of the organe; it shoulde not lightlye slide into other members. It is more cleere, through the vertue of Cholera that is therin. It is more sharp through the a [...]gmenting of heate. The bloud that is contayned ur the veynes, is hot and moyst, meane between grose­nesse and subtill, and very swéete in sa­uor, without any euill tas: [...] as soone as it is out of y ^e body, very shortly it cōgea­leth, & turneth into clous: & so such bloud betokeneth that the lyuer is temperate. But if it be subtill and watrye and not of good smel, nor of swéete sauour: it sig­nifieth intermiting of an humour that infecteth the bloud. Then it goeth out of kinde, and tourneth into vnkinde bloud, which is so called, either because it tur­neth out of his kinde generation, and is corrupt; as in leprous men, or els for vn­coue [...]able matter, of y ^t which it is bred, or for a [...]rong humor, with the which it is me [...]iled: A lyttle of Cholera or of another infecting humor midled with pure bloud, infecteth the bloud, & draw­eth it to the lykenesse of his owne qua­lytie. Hetherto speaketh Constant. Pan­cag. 9. cap. 4. Aristotle lib. 3. Animal. putteth other properties of bloude, and saith, that euery beast that hath bloud, hath lyuer and heart: and therfore eue­rye beast that hath no bloud, is of lesse bodie and vertue, then beastes that haue bloud: and if the flesh be cut, the bloud runneth out except the flesh be dead or corrupt. Also in euery beast of good dis­position, is temperate bloud, not too much in them that drinke new wine: neither too lyttle in them that be fat of body: for beasts that be very fat of body, haue but lyttle bloud, for as fatnesse wareth, the bloud diminisheth. Also euery body that is sanguine rotteth soone, and speciallye nigh the bones: for a man hath verye subtill bloud, in respect of other Beasts, and other Beasts haue blacker bloud & thicker then mans bloud, and namelye Bulls and Asses: and in the nether parts of the body bloud is thicker and blacker then in the ouer parts. Also bloud when it bréedeth in great quantitie is cause of sicknesse: for it commeth thinne, and is made watry, and therefore perchaunce a man sweateth bloud, and that is as I suppose, through much superfluitye of thin bloud: and kinde thinketh to dis­charge him of that superfluitie, and so it throweth the watry parts to the vtter­most of the skinne, and auoydeth them by sweating. Also when a man sléepeth, very lyttle bloud appereth, and no won­der, for than kinde draweth it inward to helpe the vnkindly vertue, that by y ^e be­nefite thereof she may doe hir workes: and so when the bloud is farre within, then the vtter partes of the bodye are pale and bloudlesse. And therefore is it, that if a sléeping body be cut or sticked, there commeth not out so much bloud, as should if he were waking. There it is sayd, that if bloud be sodde and distil­led, thereof we may make fallowe and greace. And that perchaunce is, the vnctuo [...]ye thereof by temperate seething is crudded, and beeing white, as tourned into tallowe or faite. Also if bloud be altered from the course of his kinde, and is corrupt: it will goe out of the stomacke, and from the nose­thrilles.

Also when blouds rotteth in anye member, but it be taken out by skill or kinde, it tourneth into venyine and scaba.

[Page]Hetherto speaketh Constantine lib. 3. and in lib. 12. he saith, that the veynes be the vessells of bloud, and thereof it followeth, that bloud is the last meat of beastes, that haue bloud. Also bloud is friend of Nature: and a beast that hath no bloud, is fedde with things that ac­cordeth to bloud: as it is séene in flyes and wormes that sit on flesh, and sucke out the bloud, and take thereof their fée­ding. And so if a beast be not fed with this meate, he is leane and of euill dis­position, and when he is fed therewith, he wareth, and is in good disposition, by the effect of foode of such meate. And if the bloud of the which y ^e meate is made, be clérre and good, the body is whole: and if it be euill, the body is sicke. Also, for default of moysture, As vvhen a man af­ter great heate by ouer much drink dan­teth the povvers: likevvise a Horse vvhose grease is molte, by colde vva­ter suffo­cateth, & is choked. earthly bloud con­gea [...] ̄th hastely and soone. And therefore euery beast y ^t hath subtill bloud, cleane, & hot, hath better wit than other beasts: for cleane bloud subtill and hot, and of more mouing, is more according to the wit and derstanding. Also a beast y ^t hath no bloud, is more fearfull, than a beast that hath bloud: and therefore hée that hath cleane bloud, hot, and lyght, is but little moued for dread. Also y ^t bloud of a Bull congealeth and cruddeth more [...]itily, than y ^e bloud of all other beasts. For the bloud of all other beastes con­gealeth lesse or more except the bloud of an Hart and of an Hare. and of beasts that be lyke to them: of which y ^t bloud congealeth not, as Aristotle saith lib. 3. Se [...]. 2. The bloud of a Bull, cruddeth most swiftly, & that is because through excesse of heate and drinesse, and so if Bulls bloud be dronken rawe, it slayeth as venyme: and so it is sayd of a Phi­losopher that dranke y ^e bloud of a bull, & slew himselfe. Themist­ocles of Athens. Also Aristotle li. 33. saith, that bloud is hotter in y ^e right side, than in the lefte side: and therfore for the strength of hot bloud that is in that side, the right hand, is generally more ready and able to worke than, the lefte hand. Therfore Liber primus Aristotle saith That the Lion: mooueth the right foote before the lefte. And Super Aphoris. it is saide, That if a woman that is with childe with a Masculine, be sodainelye called, the moueth first the right foote: Agility of a vvoman and that proceedeth of the hot bloude, that worketh at the sull in hir, that con­ceiueth a male childe. Also in eodem li. it is sayd, that bloud is first and prin­cipall matter of the heart and of the ly­uer: and therefore the heart is hollowe, to receiue the more bloud, and thicke, to saue and kéepe the bloud, & in no mem­ber the bloud is without veynes, but in the heart onely, and the bloud goeth out of the heart by certaine veynes to other places of the body, & the bloud commeth not from any other places to the heart: For the heart is the wel and beginning of bloud, and the first member receiuing bloud, as it is knowen in Anathomia, By incisi­on, scarifieng, and diuiding the craft of knowing the manuer, and order of setting of parts of the body, and by the manner of generation: For the first bréeding of the heart appeareth san­guine. Therefore Aristotle saith, That the heart is set in the middle, to shed out the bloud, as it were from the middle or center to the vtter parts, and to all the other members. And therefore he saith, y ^t the hart is y ^e middle & rhise member of al the beast: and therefore all that haue bloud, haue a heart, for of necessitie the heart is the principall cause of bloud, & not the lyuer. Aristotle saith all this openly li. 13. though it be otherwise writ­ten, of the principall beginning of bloud, in bookes of Phisitions, but we haue not to doe with that strife: For either posi­tion or opinion serve vs touching our meaning. Then of the sentences of the foresaid Authours, gather shortlye: that kindly bloud, is pure, hot, moyst, subtill, and swéete. And also it kéepeth the kind vertue of féeding: and bloud is the seate of the soule, and containeth it; and is the perfector of youth, & alterer of com­plection, and kéepeth and saueth y ^e heart and spirits, and maketh them glad and waketh love: and shedding it selfe in the vtter part of the bodye, maketh it of good colour and hiew and if bloud be whole and temperate, if it is peth health, & if it be corrupt, it breedeth corruption, as appeareth in le [...]rie, which is corrupt bloud in the wells, and with other hu­mours mingled, & tempreth the mallice [Page 31] thereof, and bloud by his vertue swa­geth smarting of eyen. And as Constantine saith, The bloud of Doue, or of a swallow drawen out of y ^e right wing, and dropped hot in the eyen, wipeth a­way the spots of the eyen: Such bloud is full firie and able to heate and to dis­solue, as the Commentator saith, In vi­atico, in tractatu de pannicul. & macul. oculorum in fine.

¶Of the euill propertie of bloud, Cap. 8.

OTher properties there be of bloud, that be lesse to praise then the fore­said properties. For how much bloud being well disposed, is more friendlye & profitable to nature: so much the more when it is corrupt, it is hurtfull thereto, and causeth grieous sicknesse in the bo­dy. For mallice of other humours, med­led with bloud, is not sodainly felt: for it is hid, because of friendship that bloud hath to kinde: and therefore kinde is not ware of the mallice of other humors that be hid vnder y ^e friendship of bloud, and so the kinde dreadeth not the griefe of the humours that be so hid: as it fa­reth in feauers that are called Hemitri­taeon, Hemitri­taeō, more the a ter­cian a veting leuer & other that be medled. In which, red or burnt cholar medled with bloud, is not so soone knowen to kind nor phi­sitions, as Galen saith super Aphorls. Also if ther be superfluous bloud in y ^e bo­dy, it breedeth wonderful euills in men, except it be y ^e sooner voyded by kinde or by Phisicke: as it fareth in that bloud, that is called, Sanguis menstrualis, the which bloud in womē through too great moysture, and for default of heate, if it be holden beyond due time, is cause and occasion of full great griefes and sicke­nesse. For sometime it stiffeleth y ^e prin­cipall members: sometime it causeth dropsie. & sometime the phrensie, or other open diseases, as that corrupt bloud too long held and shut in, is sent forth so di­uers places of the bodye, as it is more plavnly contayned in lib. Palsionarum Galen. And therfore against such perils, the best remedy is to voyd such corrupt bloud quickly.

And it is no meruayle, if bloud thus corrupted, grieue so the bodye that it is in, seeing also it chaungeth wonderfully and inserteth other bodyes. Mēstruall bloud is poyson. For lib. 10. cap. 12. Isidore saith, by the touch of the bloud menstruall, fruite groweth not, but dryeth and is burnt, hearbes dye, trees loose their fruite, yron is fret with rust, brasse and mettall wareth blacke: if hounds eate thereof they ware mad. And a thing that is called Glutinum as­palti, is so hard y ^t it may not be delaide with water nor with fire. And if y ^t bloud, Menstrualis touch that Glutinum as­palti, it all to falleth, as Isidore saith.

This bloud is bred in womens bodyes, of superfluitie of moysture, and féeble­nesse of heate. And therefore that it shuld not grieue kind, it is gendred in the Mo­ther, as into a poumpe, from the which if it be expulsed & put out in due man­ner, it cleanseth and caseth all the body, and the Mother disposeth and maketh a­ble to conceiue. And therefore, Aristotle saith. lib. 9.

Menstrum in fine mensis in muli­eribus maxime viget: et ideo tune v­tiliter expellitur sanguis talis: quia si­cut dicit Isid. lib. 16. sanguis menstrualis non habet certam temporis reuolutio­nem: sed in maiore parte accedit in di­minutione Lunae, & hoc est rectum: quia corpora animaliū sunt tune tem­poris frigidiora: & alteratur sanguis, & efficitur ex eo superfluitas menstrualis: quae si tune expellitur, talis euacuatio laudabilis est & naturalis: quia si vitra tempus, vel propter grossiciem sangui­nis, vel propter altitudinem matricis, vel propter defectum expulsiue vir­tutis retincatur, multis molestijs peri­culosis, corpus mulieris aggrauatur.

Quod quidem geueraliser est verum, a quarto decimo anno vs (que) ad quinqua­genum: quia in iuuenculis meatus sunt angusti, & virtus debilis. A quinqua­gelimo veroanno in antea sanguis, mi­noratur & fi [...]gescie, calor destiuit & tepescit: vnde istae duae aetates a tali immundicia sunt immunes, scilicet se­nectus vetularis, & iuuentus puellaris, retmet ramen natura sanguinem men­strualem post mulierum impregnatio­nem [Page] ad nutrimentum foetus & concep­tus conseruationem: vnde Arist. li. 15. Menstrum est fanguis non purus: sed indiget digestione operatiua: hic san­guis mixtus cum spermate, cibus est in animali: vnde mulier, post conceptio­nem, frequenter patiens fluxum men­strualem, solet facere abortiuum: aut enim debiliatur foetus, aut moritur: & hoc propter nutrimenti subtractionem: vnde retentio sanguinis menstrualis sig­num est impregnationis, ex iam dicta causa: quod autem superfluit de san­guine menstruali, detrahitur ad mam­millas, vt inde lac generatur: materia enim lactis, est sanguis decoctus in mammillis: vt dicit Aristo. lib. 16. & 18. Lac inquit est sanguis digestus, non corruptus. Item oportet vt fluxus sanguinis menstrualis actualiter sit in corpore, antequā muher impregnetur: sicut dicit Aristo. li. 15. & Con. sicut o­portet arborē primo florere, quā fructus facere. Item quodo venit talis flux­us, naturaliter semper accidit in aetate Lunae, aetati etiam mulieris conuenenti. Item aues & animalia non patiuntur talem fluxum: quia talis superfluitas transit in plumas & in pilos: vt dicit Arist. Itē dicit Ruffus: mulieres nimis se exercentes, & sepius mouentes, non multū menstruant: sed quae quiescunt, & multū comedunt, suauiter (que) viuunt, tales multa purgatione indigent. Item quando sanguis talis, vel frigidare, vel crassirie ora venarum constrinengte de­bito modo non exit, ad exeundum ali­as vias querit: vt venas nariu [...]u, & emorroidarum, quas si clausas inuene­rit, ad alia membra se diffundit, & gra­uem naturae infert passionem: nam ta­les, vt dicit in viatico Const. defectum appetitus patiuntur: nam cibaria bona abhorrent: puluerem vero carbonum, & laterum appetunt, & similium: nam sanguis retentus in maliciosum fumuin terrestrem & ponticum conuertitur: quo rapto, ad orificium stomachi, ap­petitus rationalis subuertitur, & irra­tionalis generatur. Vnde omnia talia corpora, sunt maximis morbis appa­rata.

¶Of fleame. Cap. 9.

IHohannicus saith, that [...]eame is an humour halfe sedde by working of vnperfect heate, of colde matter & moyst by kinde gendred. And Aristotle lib. 15. saith, that fleame is an vndissolued su­perfluitie of meate. The same is y ^e mat­ter of bloud and of fleame: but they bée diuers by more seething or lesse: and so of fleame is made bloud by more strēgth of working heate, and not returning. Bloud tourneth neuer into fleame, as cholar chaungeth into melancholy: but not againward, as saith Auicen. Fleme is an humour kindlye colde, moyst and wearish: and kinde sendeth that humor into the members and lymmes to be made pure, that the body be nourished by that humour defied. It is to note, that some fleme is vnkindly and some kind­ly. Kindly fleame is colde, moyst, and white in color, and fléeting in substance, of sauour somewhat swéete. in tast, ey­ther all wearish and vnsauourie. It is bred in the lyuer, where is the place of heate. And it is apte to be tourned and chaunged into bloude: and when the chaunge is full made, the body is sustay­ned thereby. And though fleame of it selfe be thicke and vnsauery by strength of heate that chaungeth it, yet it taketh the lyknesse and sauour of bloude, that is swéete: as appeareth by the fleame, that is called swéete fleame, And so for the néerenesse and lykenesse that fleame hath with bloud, fleame is néedefull to all the lymmes of the bodye. And ther­fore prouident kinde, made fleame to passe with the bloude, through the veynes of all the bodye, both for néede & for profite.

For as Constantine sayeth, If that bloud fayleth, heate dissolueth fleame: For it taketh héede to féede the mem­bers and the lymmes thereby. And so Fleame is nobler than Cholera or Me­lancholia. For these may not be ruled to the bréeding of bloude of them. And by the benefite of bloude, all the lymmes of the bodye preuayle and bee fedde.

[Page 32]Also the presence of fleame is néedfull with the bloud, y ^t the feruour & strength of bloud may be tempered: and with the fléeting of fleame, the thicknes of bloud may be kept in temper: so y ^t the bloud may be borne about to the feeding of all the members more lyghtly & speedelye. Also fleame is profitable to make moyst the ioynts and other moueable partes, with the moysture therof, that the ioynts and parts be not let of theyr office, by heate of mouing, neyther by hot bloud, neither by dr [...]nesse that might fall. Ther be [...]ome [...]anne, of vnkindly, fleames. Same is sower, colde and drye, through minglyng of melancholy: and some is salte, hot and drye, through infection of red Cholera: some is swéete, through meddlyng of bloud: and some is glas­sie, and so called for lykenesse of coulour of glasse: Such fleame is far from heat, and therefore it is thicker then other manner flemes, and harder to dissolue, & to turn into bloud. If this humor be cor­rupt, it bredeth diuers sicknesses in y ^e bo­dy: y ^e superfluitie of this fleme is know­en, The fleg­matike. as Constantine saith by diuers to­kens. For a very fleumaticke man is of body vnlastie, heauie and slow, dull of wit, and of thought forgetfull, softe of flesh and quauie, of coulour white in the face, fearfull of heart, full of spitting, s [...]e­uelyng and rooking, full of sloth and slee­ping, and of lyttle appetite, and of lyttle thirst, but if the fleame be salt. For then through medlyng of hot humour, a salt sauour is felt in the mouth: soft, yeolow and straight of haire: soft, great & slowe of pulse: his vrine is white, thicke, raw, and euill coloured: in stature hée is fat, great and short, and crooked in extremi­ties, & his skin is playn & smooth with­out ha [...]e. He dreameth and hath sodain appearances of great ouerflowing of wa­ters and raine, and of sailing and swim­ming in colde water.

Men of this complection haue ofte colde euills, and be payned with them, and namely in Winter for then the qua­lyties of fleame, coldnesse and moysture be strengthened, as saith Constantine. Looke before for the properties of colde and moyst.

¶Of Cholar. Cap. 10.

ISidore saith, that Cholera is sayde, for that that in a cholarick humor, Calor, that is the heate, passeth tempe­rance. Some Cholera is kindly. & some vnkindly. Naturall cholar is kindly hot & drye, subtill in substaunce, cléere & red in color. & bitter in sauor, with a certain sharpnesse: the which the more hotter it is, the redder it is in colour, and y ^e more bitter: the which when it is dealed in two parts, of the which one passeth forth with the bloud, and the other is sent vn­to the chest of the gall. That that goeth with the bloud, entermixeth with the bloud, because of necessitie and helpe. For it is needful, that it be mingled with the bloud, to make it tēper & feede y ^e cho­larick members for in y ^e bloud it needeth y ^t there be red Cholera indéede, after the due proportion of th [...]se members. Also, Cholera helpeth and maketh the bloud subtill, that it may passe [...]he more lyght­ly by straight wayes, to fade the inner parts of the body. That other parte of Cholera, is drawen to the S [...]ybet of the gall, and is sent thereto because of neede and of helpe, for that is néedfull for clen­sing of all the bodye, and feeding of the gall, and also to helpe the stomacke, and to heate the bowells, and to pricke them that they may discharge them of super­fluities. Therefore of it falleth gnaw­ing and passion Coli [...]: for the waye is stopped, that is betwéene the gall and bowels. Unkindly cholar is it that com­meth of strong humours medled there­with. For if redde Cholera be mingled with watrie fleame, then is bred Cit [...] ­na cholera, that is lesse h [...]t & more noy­full then other Cholars: & if the fleame be more great and thicke, then is bread red and yeolow cholar. These two man­ner of Cholers be notable. The thirde manner Cholera is called Prassiua, Virida. and is gréene of colour, bitter and sharpe, as an hearbe that is named Marubium, horehoūd or blacke archangel [...]Sea-gir­dle, be­cause the [...] blade, Faci. or Porrus in Latine: and that manner Cholera is bred in the stomacke of thē, that vse continually to rate hot hearts, as léekes, onyons, garlyke, and of such [Page] kinde. And if it happen that cholar ta­keth strength of such greene hearbs and rawe in colour, and so it seemed to Ga­len. Auicen noteth, that Praxina is gē ­dred of a yeolow cholar, when it is ouer­burnt, for when it is burned, burning bréedeth blacknesse therein, by which blacknesse medled with citrine, gréene colour is gendred. The fourth manner of Cholera is called Erugmosa, rastie, that is bred of Cholera, that is named, Prassina by more burning: for when it is so burnt, that the moysture thereof is dryed, then it draweth the whitenes of ashen colour. For in a moyst bodye, heate bréedeth first blacknesse: and then when the moysture is all destroyed, it bréedeth a manner of whitenesse, as it fareth in trées and wood, that by burning first turne into coales, and then into ash­es. But colde contrariwise, in a moyst body bréedeth whitenesse, and in a drye body blacknesse: but this last manner of choler, is worse & more venemous than all the other. The venemous qualytie whereof, bréedeth in the body euill passi­ons of pestilence and of death, as Herisi­pila, & Noli me tangere, &c. Then this kindly Cholera if it passe not y ^e bounds of kinde, it maketh other humours sub­till, and comforteth digestion, and clean­seth congealings and corruption, & ma­keth the body stretch in length, breadth, and thicknesse, and bréedeth boldnes and hardinesse, mouing and lyghtnesse, & stir­reth to wrath and desire of reuenge: and also prouoketh to y ^e works of Venus, & helpeth the vertue expulsiue, and cléereth thicke matter, and maketh it to mooue from the middle to the vtter parts, and chaungeth the vtter partes, in cou­lour of citrine and blacke. And so cho­laricke men be generally wrathful, har­die and vnméeke, light, vnstable, vnmer­cifull: in the body long, slender, & leane: in colour brown, in haire black & crispe, hard and stiffe, in touch hotte, in pulse, strong and swifte, the vryne of them is thin in substaunce and subtill, in colour, faire, shining and cléere. If this cholar be corrupt in anye parte of the bodye, it bréedeth euill passions in the bodye. Of the which passions, these are the generall signes and tokens, as Con­stantine sayeth in Pantegni. liber. 9. ca. 2. If corrupt cholar haue masterie in the body, the skinne is yeolowe, either citrine, and also there is a default in the vertue of appetite, bitternesse is felt in the mouth, so that swéete things seeme bitter, and sauouey, vnsauoury. There is pricking and burning in the stomack of a hot fume, that puncheth and nip­peth the sinewes of the stomacke, loa­thing with cholarick spuing, with thirst and drinesse of the tongue. The same hot smoake dryeth the wosen that is called Trahea, and that humour of spit­tle, aboute the sinnewes of the tongue.

There is also hollownesse of eyen, with moyst respect, the pulse is subtill, swifte and thicke: red vrine and high of colour, sore head ach, waking, chang­ing of minde, fearefull sights in sléepe: For such men dreame of fire, and of lyghtening, and of dreadfull burning of the ayre, which is caused of fierye smoake, that chaungeth stronglye the brayne and the vertue imaginatiue. And this that is spoken of cholar, and of the spices thereof sufficeth.

¶Of Melancholy. Cap. 11.

MElancholy is a humour boystous and thicke, and is bred of troubled congealyngs of bloud: and hath his name of Melon, that is blacke, and Ca­lor that is humoure: wherevpon it is called Melancholia, as it were a blacke humour: and so Phisitions [...]all it, Cho­lera nigra, blacke cholar: for the cou­lour thereof declineth toward blacknes. Some melancholy is kindlye and some vnkindly: the kindly melancholy is colde and drye, that is bred in bloud, as the lées is in wine: the substance wher­of is thicke and earthy, the sauour ther­of, is betwéene swéete and [...]ower, brack­ish. This manner melancholy is diuided into two partes, the one abideth with the bloud, and setteleth therewith into the members, because of neede and of helpe. If néedeth that it be meddeled with bloude, to make the bloude apte and couenable to féede the melancholye [Page] members: for it thickeneth the bloude, that it [...]leete not from digestion, by cleer­nesse and thinnesse. The second parte is sent to the splene, for neede and also for helpe. It needeth, both for cleansing of the bodie and the splene: it is a helpe, that it flowe into the mouth of the sto­macke, and to make it strong and thicke, and make it to itch, and so to wake hun­ger and desire of féeding. That parte of melanchloy, that is superfluitie of bloud, passeth to the splene, and that that goeth from the splene, néedeth not to the fée­ding of the splene, and as redde Cholera helpeth the stomacke to put off superflu­itie downward, either inwarde: so me­lancholy helpeth the vertue of appetite aboue. It is called the dregs of bloud, more verely then Cholera, or fleame [...]for it soketh and is seperated from bloud, as the thicknesse of vryne, or dregges of [...]y­rour. Nothing sweeteth neither com­meth out of fleame, for the clamminesse thereof, nor lykewise of Cholera, for the substitie and cléerenesse thereof: & ther­fore it is not called the dregges of Cho­lera, neither of fleame. The vnkindlye melancholy, is not as dregs or groundes of a thing, but as burning of ashes, and that falleth by these meanes: Heat wor­king ouermuch in y ^e substaunce of fleme, burneth it: and by ouermuch burning, turneth it into burned Cholera. And if the humour be first subtill and watrye, when it is burnt, it is made salte: and if it be troubled and thicke, it draweth to sowrenesse ward: and if the bloud bée burnt and tourned into ashes, the ashes thereof are salte, with a lyttle sweetenesse: and when kind melancho­ly is burnt, the burning or ashes therof, is sower as vineger. And if it fall vpon the earth, it boyleth, and the smel thereof is heauie and sower as vineger, y ^e which flyes shun and voyde for horrible sauor thereof, and the sowrest part thereof is worst. And if the substaunce thereof bée boystous and thicke, when melancholy is burnt the ashes thereof is lesse sower with a lyttle sharpnesse, the which when it falleth vpon the earth, boyleth lesse, & grieueth the members lesse, and is not so malytious nor so venem [...], neyther s [...]ayeth so soone as the first. This blacke Cholera is c [...]e to kind, and hath apt­ly euill deedlye analyti [...]s, and breedeth euills incurable, as canker, lepry, & other such. By burning of fleame, of bloud, & of kinde melancholy, vnkinde and worst melancholy is bread: and when by s [...] ­thing the bloud is bred of fleame, and Cholera of bloud by strong heate, and of Cholar, melancholy: and of that bur­ning, that infecteth the kindly humour, that worst humour is happely bread, as Coa. saith li. pri. ca. 24. Of this humour hauing masterie in any bodye, these bee the signes and tokens. First the colour of the skinne chaungeth into blacke or bloo: sower sauour, sharpe and carthye is felt in the mouth: By the qualytie of the humor, the patient is faint, and fearfull in heart without cause: and so all that haue this passion, are fearefull without cause, and oft sory, and that is through the melancholy humour, y ^t con­straineth and closeth the heart: and so if we aske of such heauie folkes what they scare, or wherefore they be [...]orye, they haue none aunswere. Some sup­pose that they shoulde dye in some so­daine vyolence: Some dread emnitie of some man: Some loue and desire death. Wherfore in li. Passion [...]m Galen saith: It is no wonder, though they that suffer Choleram nigram be very sorie, & haue suspition of death For nothing is more dredfull outward in the body than dark­nesse. And so when any obscure thing he­leth the brayne, as melancholy fleme, the patient must needes dread: for he bea­reth with him the cause why he shoulde dread. And therefore he dreameth dred­full darke dreames, and very ill to see, & of stinking san [...]r and [...]ll, of which is bred Passio melancholia. Also it com­meth of a madnesse, and of disposition of melancholy, when such haue lyking and laugh alway of sorrowfull things, and make sorow and dolor for ioyful things. Also such holde their peace when they should speake, and speake too much when they should be s [...]ill. Also some dee [...] themselues that they be earthen vesse [...], and feare to be touched, lea [...]t they break. And some thinke that they close y ^e world [Page] in their fist, and in their handes to con­taine all things: and therefore they put not out their hands to take meate: for they dread that if they should put forth their hands, part of the world should fal and be lost. Also some imagine, that an Angell holdeth vp the world, and would for wearinesse let the world fall: and therfore they heaue their hands & shoul­ders to holde vp the world, that séemeth to thē is in point to fall, & rore & scrike strongly, & striue if Phisitions make thē holde downe their handes. Also some thinke that they haue no heads: & some wéene that they haue leaden heades, or Asse heades, or some other euill sha [...]en fashion. And there be other, which if they heare Cockes crowe, they lyfte vp their hands and armes, and smite them­selues, and singing thinke themselues to be Cockes: & at the last they be hoarce for great crieng, and dumbe also. Also some fall into euill suspitions without recouerie: and therfore they hate, blame, and confound their friends, and somtime they smite and slaye them. Melancholy men fal into all these & many other wō ­derfull passions, as Galen, Alexander, & many other Authours say, y ^• which pas­sions it were too long to recken all. And this we sée each day, as it fell late of a Noble man, that fell into such a madnesse of melancholy, that he in no wise could be perswaded, but y ^t he was a Cat, and therefore he would no where rest, but vnder beds, where Cats waigh­ted after Mice. Moreouer in punishment of sinne, Nabuchodonosor was puni­shed with such a payne, as it is written in stories, that seauen yeares he thought that he was a Beast, through diuers shapes, lyke a Lyon, an Eagle, an Oxe, and other.

Now haue we treated sufficiently of Melancholy, and of other humors kind­ly and vnkindlye, as it appertayneth to this worke, at this time.

¶Of the properties of members in generall. Chap. 1.

AVicen saith, that members are bo­dyes made of the first meddlyng of humours. Either as it is sayde, Secun­dum Iohannem, A member is a stedfast and sadde parte of a beast, composed of things that be lyke either vnlyke, and is ordayned to some speciall office: and by that it is called a stedfast parte, it is seperated from the part that is not sted­fast, as a spirite. In that that it is sayd to be made of things that be lyke and vnlyke, it is vnderstoode, double di­uersitie of members, simple or vnlyke: and compounded, or of office. For the members be called members lyke and simple, the whole parts be of the saure kinde with the whole, as euerye part of bloud is bloud, and so of other.

And such simple members, and lyke, are rather in kinde, than the members or lymmes of office: for the simple, be partes of the lymmes that are composed: And the simple partes are rather in kinde, than the [Page 34] thing that is composed. The members and the lims be composed to sée, to féele, and to mooue, and bée instrmments of the soule, as hand, foote, and eien, & other such bée néedfull in diuerse qualities to the working of the soule, kinde maketh instrumentes of bodye couenable to the vertue of y ^e soule. The soule hath diuers vertues, & therefore diuerse members & limmes be néedful, as it fareth in hands, in the which be manye fingers and di­uerse in qualitie and quantie, that they may holde great things as well as smal. And for the soule hath thrée manner workinges, which be called Animalis, Naturalis, and Spiritualis, Feeling, Kindly, and Spirituall: the members and limmes bée néedfull to these work­ings of the Soule: And so the members that followe the vertue Animall, be cal­led Animata, which bée néedful to shape féeling and spéedie mouing in al beasts, as the braine, the sinewes, the eyen, and other instruments of féeling. The mem­bers that be obedient to the vertue of liuing, be called spirituallye Vitalia, which bée made to draw breath and spi­rituall lyfe, to slake heate, and saue the lyfe, as the heart, the lungs, and such other. The members y ^t serue the vertue of kinde, be called Naturalia, & Nutriti­ua, of y ^e which some bée Nutratiue, the which change y ^e meat into substance of members. As the stomacke, the liuer, and such other: and some serue to gen­dering, and to kéepe & saue the things of kinde, that generally be distinguished by speciall, and speciall, by singulars. For when all the singulars shall be cor­rupt, it néedeth that it be restored by the vertue of the gendering, and so sa­ued in speciall béeing, that it be not all lost. Some other members serue to these members Generatiue, and helpe them, and members helpe eyther other. And of these members that serue and bée profitable in many manner wise, some make ready, some purge, and cleanse, and some defend, and some beare a­bout. So the first bée they that make readye, as the limmes of wittes that serue the braine, the heart, the lungs, the liuer, the stomacke, and the limmes for meate. The second be they that beare, as the sinewes, the which receiue the spi­rit Animall of the braine, and carrye it to euerye member to make moouing and féeling. Also the organe serueth the hart, the vaines, and the liuer, for the wosen taketh the spirit of the heart, and bea­reth it forth to make the pulse: and the vaines take bloud of the liuer, to nou­rish and to féede the bodie. The third be they that purge and cleanse, that is to wit, they that put off superfluities and things that grieue. As the holes of the nose in the head, and the waye by the which the heart sendeth out superfluitie of smoake to the lungs till it bée put all out. Also the case of the gall, and the splene cleanse and purge the liuer from superfluities of cholar and melancholy, as the reines cleanse from watry mat­ters. The fourth be they that defend, as the two skinnes and the skul defend the braine from grieuing and hurting. Phi­sitions furthermore call these two skins the hard Mother & the middle mother. Also the bones of the breast defend the heart, and the brawnes, and the snailes of the ribbes defend the liuer. Among the spirituall members, the heart is chiefe: for it is the principall well of all the life and foundation of kindly heate. The lunges, the skinne, the brawnes, and wosen, be helpers thereof, by whose mouing aire is drawne to coole the hart, and to remoue therefrom fumous super­fluous heate. The defence whereof, are the thinne skinnes, that be within: of the midriefe and other such members of kinde, and of féeding, the liuer is chiefe, therein is digestion made, by the which all the bodye is fedde. To the seruice of the liuer, the members that be nigh ther­to be ordeined. Héereof it followeth that some members be principall. For of other members they bée principles, rootes, and originalls: and some bée the members of office, that receiue of the foresayne members the influence, and working of vertue: and kéepeth the best, and also serueth euerye other. And some bée lyttle, that Constantinus calleth Onuomeria, that is simple part.

[Page]For they be of one kinde with their parties touching nature: For euery part of visible flesh is flesh, and euery parte of fatnesse is fatnesse, and so of other. Then gather thou of those foresayde things, that the membes of kinde, ordei­ned by crafte, make the bodye that hath soule perfect, and they take of the soule, the influence of vertue. Also they be ioi­ned together in a wonderfull proporti­on, that is called Armonica, for y ^e more be coupled to y ^e lesse, & so the lesse to the more, with the sinewes and other bands. Also these members serue each other, & know their works and vertues. For the ouer giue influence and gouernaunce to the neather: and the neather holde vp the vpper: The middle and the ineane couple, and ioyne the ouer and the nea­ther in working For the eye ruleth the neather members: the féete and the thighs helde and beare vp the waight of the other members: and the hands and the armes helpe & defend both the head and the feete, the ouer and the neather. Also as long as the members be ruled by the soule, they be profitable & whole, to perfect working and perfection of the bodie: but if they loose the gouernance of the spirits, they be grieuous to the other part of the bodie. Also the members of cleane and pure complection be more a­ble to be obedient to the working of the spirites. Therefore Liber 18. Aristotle sayth. That the head hath little flesh, and little fatnesse, to haue the better wit and vnderstanding. And that one cause is, because the spirit in the sinews of [...]e [...] ­ling is much let in his passing by hard­nesse and greatnesse of flesh. Also the members be so set togethers, that for their binding and [...]ting togethers, euery hath compassiō of other. And ther­fore the member that is lesse grieued, hath compassion of the member that is more grieued. And therfore if one mem­ber be hurt, the humour of the other members runne and come to the sore place: as it is sayd in Aphori. The grea­ter sore and ach that chaunceth in one member, swageth the ach of another member, and taketh away most part of the ach thereof, as it faceth in them that haue the phrensie, in y ^e which if y ^t thighs and armes be hard wrong, the ach of the head ceaseth. For y ^e spirites & humours runne and come to the member y ^t is hard wrong whereby the head is eased. Also the more noble y ^e members be of sub­staunce, and of making, y ^e more grieuous­ly, and the sooner they féele the griese of any hurt: As it fareth in y ^e eye y ^t is more grieued with a little dust, then the hand or the foote is with a great wound. And y ^t is for the nobilitie and preciousnesse of the eie. For the spirite of feeling hath more masterie in the eie then in other members. And so a very litle hurt in y ^e ioyntes of the members, in the sinewes of féeling, is most grieuous. For by let­ting of such members, the vertue of fée­ling and moouing is principally and most hastely let. And the armonie, accorde, or ioyning of all the bodie is dissolued: Al­so by errour of kinde ingendering of members, sometime it happeneth, y ^e su­perflueus and monstrous members are made, as is said, Li. Animal. 17. and that oft time beasts are séene with one body and many heads, nor that is no wonder but because it is seldome seene. Also som­time in the Egge be two yolks, that bée diuided in two, and one webbe and call. And that happeneth through comming togethers of two séedes, that drawe ey­ther to other in diuerse [...]imes not long a sunder. He sayth also that it happeneth oft of such an Egge commeth a member wonderfully shapen, as a chicken w ^t one bodie, and one head, and foure féete and foure wings, as Aristotle saith ther. And this wonderfull errour happeneth most in shéepe and Goates, and in beastes of many broodes: And therfore he saith, that in old [...] & Goat Buck was seene w ^t bornes in the thighs. This wonderfull shape in members superfluous, falleth generally of superfluitie of matter, and default of the vertue informatiue, as hée saith in the same booke. Wherefore wée ought to esteeme, y ^t this wōderful shape in members cōmeth of y ^e matter: when the vertue of working is strong, and the matter is little, and by some occassion di­minished, then it happeneth that manye members be seene, and in all his default [Page 35] and lacke: for the vertue, through the default of kinde, might not at the full worke, as it intended, as saith the same authour. The vertue operatiue strongly working, worketh nothing perfectly, or at the full. Augustinus. liber. 16. de Ci­uitate Dei. chap. 8. speaketh of men, that be called Cenocephalos, and be wonder­fully shaped, and haue hounds heads, and, barking in stéed of voice: And of other without nowles and neckes, and with eien in the shoulders. Also he sayth that in his time was a childe borne, that was two in the ouer part, and one in the neather parte. For he had two heads, two breasts, and foure hands, and one bellye, and two féete. And manye such things Austen there rehearseth, in all which is assigned errour of kinde. Also among the members is great diuersitye in dignitie and in order. For some giue of themselues, and take not of other, as the heart that taketh not of other, as A­ristotle saith. Neuerthelesse the heart giueth to other liuing and moouing. And some giue and take as the liuer and the braine taketh strength of the heart, and be principles of vertues: For they giue vertues to the other members. And some mēbers neither giue vertues nor take, but stand in their owne vertue by the skill of Phisitions, as the members of one kinde. And some members take and giue not, as the members that bée instrumentes, the which take of the braine the vertue of féeling or of moo­uing, and sometime of either. But the vertue that they take, they sendeth not to the other members: For the eye can­not giue the vertue of sight, that it re­ceiueth of the braine, to the féete, or handes, or other member: neyther the care the hearing. And neuerthelesse these members bée most néedfull to the bo­dye. For by their proper office they rule all the other members of the bo­dye: excepte perchaunce by some mis­hap they be lette in theyr working, as hurt, or when they bée corrupt. It is proper to all the members of office, to put themselues in perill for the princi­pall members, as sometime the hande putteth it selfe kindlye without all ad­uisement for the defence of the head or heart. Also a member that is in good health, helpeth the member that is sicke and sore, and drawing the matter of the disease to it selfe, is wont to cleanse and ease the member that is sick, and so oft the whole member is hurt for the sore member. If a member bée rotted, either dead [...] it is grieuous to it selfe and to all the bodie. And there­fore is there none other remedie, but cut it off, that it destroye not nor cor­rupt all the bodie. And this that is spo­ken of members in generall shall suffice at this time.

¶Of the properties of the head. Chap. 2.

AMong the principal members of man, Cephalis Caput. we shall first beginne to treate or the head. For the head is first and principall part of a man among all the vtter mem­bers of the bodie, touching place and of­fice, the head hath the best principate. Isidore liber. 10. chap. 2. saith, that the head hath this name Caput, of Capere, that is to take: For all the wits and si­newes haue and take beginning and spring of the head. Also out of the head springeth all cause and reason, of lyfe, of thirst, and of féeling. In the head all the wits bée séeme, and therefore in a man­ner it presenteth the person of the soule, that counsaileth and ruleth the bodie. Then the head is principall place and seate of the wits, Principium, and be­ginning of all the senses organike, and the proper house or habitation of the vertue Animalis, shedding out, and sen­ding forth to all the lower members fée­ling and moouing: And hath seauen holes, that be instruments of wits, and answere to the seuen speres of planets, as some men suppose. And so the head is worthyer and more noble then all the other members. For it is gouernour and ruler of all the body, and giueth ther­to perfection of vertue to doe his work­ings of féeling. And therefore the head hath by kinde the highest place of the body, to rule and dispose all that be there vnder, by the order of kinde as Haly [Page] saith Super Tegni Galen. The disposi­tion of all the head is knowne by thrée things, that is to wit, by the quantitye thereof, and by that that commeth ther­of, and by haire that groweth thereon. For the head shuld be meane betwéene great and little, and proportionate in quantitie to other members. For if the head be too lyttle, it is not to praise: for it betokeneth default of matter, and fée­blenesse of the vertue informatiue. And likewise if the head bée too greate, it is not to praise: for that commeth of the default of vertue working, and of super­fluitie of matter, as Haly saith. Also the shape of the head is round, and that is to put off griefes and hurts, & for to take and receiue the better of the braine. And neuerthelesse the head is somwhat euen­long, and about the temples some deale plaine. For the perfection of a good head is, when it is disposed in roundnesse to the lykenesse of a ball of waxe, thrust together betwéene two handes, or be­twéene two péeces of woode, for such a ball is round. And yet neuerthelesse, in eyther side it is somewhat plaine. In the fore parte the head is some deale com­ming narrowe, and high, and that is to withholde the bagge of the braine. In the fore parte of the hollownesse of the head, out of the which come the sinewes that make the fiue wits. In likewise it is some deale narrow in the hinder part, for to take and receiue the bagge in the hinder part, out whereof commeth mar­row of the ridge bone, and the sinewes that make spéedi [...] mouing. Also it is a token of a good head, when the members that come thereof, and be next adioy­ning thereto, be of good perfect dispositi­on. As and if the necke be strong and meanely great, & all the sinewes strong, and great, and of good mouing. Also the head is knowen by haire that groweth thereon. For the disposition and com­plection of the head is knowne by the qualitie and quantitie, the swiftnesse or slownesse of growing of the haire. For much haire and crispe, and soone grow­ing, betokeneth the heate and the humor of the head. And againeward, as it shall be said within of the haire. Haire well disposed in growing on the head, as long as they sticke fast to the head, they [...]e [...]y hyght, and defend the head. And if the haire be away and cleane plucked from the head, the head is foule and vnséeme­ly, as it fareth in balde heads and bare a­fore, or behinde in the nowle or powle. Also the head is made of many bones, and that is for defence of the braine: for the substaunce of the braine is tender & soft. And therefore it might bée lightlye hurt, were it not that the skull & other bones defended it from vtter huries and griefes. Also somewhat it hath of flesh­nesse, that is néedfull for the temporance of the bones and sinewes, least too great colde of bones should grieue the tender­nesse of the braine by some manner occa­sion. But the head in his owne compo­sition hath little fleshnesse and satte in comparison to other members. And that is for the sharpnesse of wit and helpe of vnderstanding. Aristotle lib. 12. Also the head though it séeme hard in compositi­on of his parts, and namely in y ^e bones: neuerthelesse within it hath much soft­nesse and marrowe. For all the shape of the bodie hath moysture of the softe­nesse of the braine, that is closed within the bones. Also the head hath many si­newes in his first composition: and that was néedfull, for the ioyning and knit­ting of vnlike bones: And also for the working of spéedie moouing. For by si­newes the soule worketh moouing and féeling in the bodie. And without a si­new comuting from the head, is no mē ­ber coupled to another: But if that ver­tue be let that commeth by sinews from the head, by vice and corruption of si­newes, the vniting & the ioyning of all the bodie faileth. And the head is the chimney and healing of all the bodie. And therefore it taketh and receiueth in it selfe many sumosities, that come out of all the bodie. Also kinde made all the substaunce of the head, full of holes and powers priuely and openly: priuely, that by the secret powers, the superfluitie of priuie sumosities may be voided and put out. Openly, that the open sumosities and boistous filth may be voyded and cleansed by open and sniting holes. Also [Page 36] the head hath some properties, that be­tokeneth default of kinde, as it appea­reth in heads wonderfully shapen. For Aristotle. liber. 12. saith, that sometime it happeneth, that one heart is in a beast, and yet it séemeth to haue two heads, or many members. And contrariwise, sometime there séemeth to be two hearts and other members, and yet there is but one head. But all this is euill shape. And that falleth not but by er­rour of kinde, eyther superfluitie of matter, either else by sailing of vertue, as Aristotle proueth liber. 18. Where he saith, that the cause of such euill shape is not but in the matter. And then it followeth. Such euill shape happe­neth in beasts that gender many broods, and happeneth selde in women except it bée in women of Aegypt, y ^t beare many children more then in other Countries, or more then women of other lands, ex­cept there, where other women bée like to the women of Aegypt. Also when the head, which is the roote of all the bo­dye, and of all corporall vertues, the first and principall foundation, is well disposed and ordered, all that bee vnder the head, bée in y ^e better disposition and state. And againewarde, if the head bée corrupt and distemporate, with Sintho­ma, of corruption of head ach: néedes must the neather members of the bo­dye be diseased. Sometime the head is diseased with an inwarde cause, as by these passions that bréede and come of the braine, with such as long thereto, as it fareth in the head ach, phrensie, and Epilencia, the falling Euill, and such other. And sometime he is diseased by an outward cause, as by chaunge of heate, or colde, or otherwise distempered ayre, or anye other reason. And some­time by ioyning and binding of other members. As fareth in the stomake, that is full of corrupt humours, for the su­mosities delaide, by reason they be nigh, they couet to come to the braine, and the hollownesse, if they finde any voide, to fill: and they thrust and stretch the skinnes of the braine, and so pricking, they breede ach in the same skinnes. Al­so the same commeth of great fasting and abstinence, as it fareth in them, that fast and wake too much. For as Galen sayth, long watching breedeth head ach. Also the same commeth of great resec­tion, as it happeneth in dronken men: For the superfluitie of sumositie that commeth of winde, commeth vp to the braine, & puncheth and pricketh it; and maketh the head to ake and suffer ma­ny euil passions. Also Constantine saith, that all the ach of the head commeth of the stomacke reléeued, when the sto­macke is voyded, and is augmented, when the stomacke is filled with meate, that tourneth into euill qualyties.

Also as Aristotle sayth liber. 12. Kinde hath ordeined in the head wittes and in­struments of wittes, by the nobyltye of them, and as it néedeth to the beast. And therefore kinde hath set the eyen in the formost and vpper parte of the head be­cause the beast shall sée what is afore him. For the witte of sight is more sub­till and more noble then other wittes. Kinde hath set the instruments of hea­ring in the middest of the round head: for limmes of hearing, heare not onely forth right, but all about. Kinde hath set the wit of smelling after the eyen, as middle and meane betwéene the sight and the taast. For the wit of smel­ling is more boistous then the sight, and more substill then the taast. The tongue is sette last, that is the instru­ment and limme of taast and touch, the working whereof is about great and boistous substaunce. And so if the wits be so ordeined, the head is perfect and perfection and ornament of all the body. And as Aristotle saith, the limmes and wits be not so well set in the heads of foure footed and vnreasonable beastes. For the eares of such beasts bée in the ouer parts of the head: and so appeareth that such a beast is not right, neither vpright of bodie, but looking downward to the earth. Also sometime kinde goeth out of the way and erreth in some men wonderfully shapen, that haue all the body of a man, saue onely the head. For they haue the face lyke a grim beast, or as a hound, as Solinus telleth. Also kind erreth in some beasts strāgly shapē, as it [Page] fareth in a beast that is called Lamia, Lamie, a kinde of womē, by vvhose sight in­fants are frighted, & becō [...] Elues, they be also those that bee called La­dies of y ^e Fairies, vvhich do allure yōg men to cō pany car­naly with them, & after those men are cōsumed by leche­ry, they deuour thē. that hath as the Glose saith Super Tre. an head as a maide, and bodie like a grimme beast. And it is sayd that when these beasts Lamie, will take any man, first they flatter with him with a wo­mans face, and maketh him lye by them while he may indure, and when he may no more accomplish their lecherie, then they rent & draw him with their téeth, and slaieth him, and eate him.

Of the Braine. Chap. 3.

AS Constantine sayth in Pantegni. li. secundo. ca. 11. Vitalia capitis, Cerebrū. the braine is a white bodie without bloud, and hath much of spirit and of marrowe, and is distingui­shed and departed in thrée cels or dens, and is the beginning and principall of the sinewes of all the bodie. And it is closed and conteined within two thinne skinnes, which be named the milde and harde mother: and is set in the highest place of the head, as in the most excellent place of the bodie. The braine is white by kinde, for to receiue the lykenesse of all coulour, and hath much of the spirit for to haue much mouing therein: and also hath much marrow, to temper and slake the sharpnesse of heat, that is bread and commeth of moouing. And hath but little of bloud, least it should be infected and smitten with the coulour therof: and so all things that is apprehended should séeme redde. Also it is moist and with­out bloud, that it may soone be chaunged and likened to the kinde of féeling, as sayth Constantine. And it is diuided in thrée celles or dens: For the braine hath thrée hollowe places, which Phisitions call Ventriculos, small wombes. In the formost cell and wombe imagination is conformed and made, in the middle, reason: in the hindermost, recordation & minde. The formost is called Prora in Latine, as it were a fore shippe. And the hindermost is called Puppis, as it were the after ship. This Puppis, the hinder part, is the lesse part. For fewe sinewes come thereof. And this Puppis is hard, that the sinewes of mouing may moue the easilier and the sooner. And is colde and drie, and hath little of spirit and of marrowe. Colde for it should holde the better and the sooner. It hath litle of spi­rit, to bréeding of rest. It hath little of marrowe in comparison to the formost parte, that it be meanely harde, that the printing of shapes and likenesse be ther­in the longer holden. Prora the formost part, is more soft, and hotter, and more floating. More, that the sinewes of fee­ling may come thereof. Soft, that the si­newes of féeling may be disposed to re­ceiue the sooner the doing of féeling. Hot­ter, to bée the more able to receiue the shape and forme. More fléeting, & more moyst somewhat, that the sinewe of féeling be the easilyer moned. The cell & the wombe, in the middle betwéene Prora and Puppis, is hot and moyst, & hath more of spirit and more of marrow then the other. More of spirit, that more perfect discreation be made therein by reason, as in other members by digesti­on cleane and pure, is departed from vn­cleane and vnpure. And hath much of spirit, to haue much moouing and much marrow, to temper the moouing of the soule, that it may the better deeme and know, what it conceiueth. In these three cells and wombes bée thrée principall workings. For in the first, shape & like­nes of y ^e things be felt, is gendered in the fantasie or in the imagination. Then the shape and lykenesse is sent to the middle cell, and there be The place of imagina­tion. domes made. And at the last after dome of reason, that shape and likenesse is sent into the cell and wombe of Puppis, and betaken to the vertue of minde. The braine is round, to be the more able to receiue spi­rits, and also that it bée not lightly hurt. To defend the braine two garments bée néedfull, which be called the mothers of the braine: the one is great and is cal­led the hard mother, and it is set vnder the skull: But in the middle braine, it waxeth greate, and is sadde to haue the more strength: and is not ioyned to the skull, but departed therefrom, and be­clippeth the braine about: This harde mother is néedfull to defende the milde mother that is more tender, from the hardnesse of the skull, and to binde toge­thers [Page 37] the vaines and the organe or concauite of the braine: And also to ful­fill the voide places, if there be any. The second web and skinne is called Pia ma­ter, the méeke mother, that is set vnder the hard mother, and is ne [...]her and softer then the hard mother, & compasseth the substance of the braine, and departeth a­sunder the foresayd cells. And the milde mother is not superfluous neither to much: for it harboureth & holdeth toge­thers the veines of the braine within. And kéepeth & knitteth the braine toge­thers, that it flow not neither faile by y ^e fléeting and softnesse thereof. Also this milde mother helpeth and beclippeth the braine, and defendeth it from the harde mother. Also by vaines that it hath, it nourisheth the braine, and by the organe and small vaines that it conteineth, it sendeth spirit thereto. Also the braine is a member moouing and ruling all the lower members of the bodie, and giueth to all these limmes féeling and mouing. If the braine be let, all that is in the bo­dy is let: And if the braine be well, all that is in the bodye is the better dispo­sed. Also the braine hath this property, that is [...]éeleth and followeth the mouing of the Moone. For in the waring of the Moone, the braine wareth: and waneth in substaunce of vertue in the waning of the Moone. For then the braine gathe­reth togethers in it selfe, and is not so fully obedient to the spirit of feeling, and that is séene in Lunatike, and Epalen­tike men, that bée most gréeued, when the Moone is newe, and also when it is olde. And that is it that Aristotle saith liber. 12. of the signes good and bad of the braine. Of the braine he sayth, When it is too drie either too moist, doth not his worke and déed: but maketh the bo­die colde, and melteth the spirite. And therfore falleth sicknes of loosing of wit, and of vnderstanding, and dyeth at the last. Also beastes that haue too greate braine bée full slouthfull, and that hap­peneth by reason of moisture that is re­solved and commeth thereof, & changeth into smoake, & stoppeth the vaines of the braine, and causeth sléepe. Also Aristotle sayth in the same place, that the braine hath in it selfe no feeling of touching, as the bloud nor other superfluities animal, hath no féeling of touch, and is not in the bodies of al beasts but to y ^e preseruation of kinde. And, which is wonder, y ^t braine giueth feeling to all the parts of the bo­dy: and notwithstanding of it selfe, and in it selfe it feeleth nothing. Also he saith in the same place. Euery beast that hath bloud, hath braine, or some other mem­be in stéed of braine, as a beast with ma­ny féete, and other that be lyke thereto. And though euery beast that hath bloud hath braine, yet the braine conteineth no bloud in the substaunce of his marrow, as Aristotle sayth liber. 3. Also liber. 16. Aristotle saith, that the substance of the braine is colde and moyst, and therefore it is set afore the well of heate of the beast, that is to wit, the heart: to moy­sture & to temper the superfluitie of heat and drinesse of the arterves or small vaines, of the which the cau [...] of y ^e braine is wone. For Haly sayth, that artery, the small vaines come out of the heart: of y ^t which is made a meruailous cause, in which the braine is wound & wrap­ped, and in that cau [...]e the spirit of féeling is laied and ruled: and by that spirit the vertues of the braine passe to other mē ­bers. And therefore as Aristotle sayth there, the braine is the first member in the making of a beast, and after the ma­king of the heart. But Galen saith, that the braine, that is well complectioned ought to be tēperate in foure qualities, But as Haly sayth there, the kindlye complection of the braine ought to bee more colde and moyst, then hot and dry. And that is néedfull to coole the foresaid cau [...]e, and to s [...]ake the accidentall heate of the braine that commeth of the con­tinuall moouing thereof: alsō liber. 15. Aristotle saith, that among all beastes, to his quantitie, onely man hath most braine, for the heart is most hotte, and therefore by masterye of heate and of good complection man is of good wit, and of more vnderstanding then all other beasts. And children may not long hold vp their heads, for greatnesse and heauinesse of the braine: till it be made lighter by heate of the heart, and of the [Page] arteryes and organe. Good disposition of the braine and euill is knowne by his deedes, for if the substaunce of the braine be soft, thinne, and cléere: it receiueth lightly the féeling & printing of shapes, and lykenesses of thinges. He that hath such a braine is swift, and good of perse­ueraunce and teaching. When it is con­trarye, the braine is not softe: ey­ther if he be troubled, he that hath such a braine receiueth slowly the féeling and printing of thinges: But neuerthelesse when hée hath taken and receiued them, he keepeth them long in minde. And that is signe and token of drinesse, as sluxibility & forgetting is token of moi­sture, as Haly sayth. And so it is to vn­derstand of other qualities. Token of a hotte braine and dry Ensample. If a man bée busie and mooueable, by vsage vnstable and variable, hardy, and wrathfull, it seemeth that such one hath a hot braine. And the contrarye betoke­neth the coldnesse of the braine. And if he be a sluggard and slowe and sorrow­full and sleepie, Of a cold braine, moyst. it is a token of a moyst braine. And in likewise if he be a great waker, and strong of minde, it signifieth drinesse of braine. Dry brain If there be passing great moysture with heate, then ther is much superfluitie, and many diseases chaunce to y ^e head. Hot and moist, Moist braine by heat di­stempered grieue such a one, and namely the Southerne ayre, and the Northerne winde helpeth: such a one is very sléepie, nor he maye not wake long time. And when he slée­peth, it happeneth him to haue Subeth, that is, false rest: Vnkindly rest. and hath troubled sight, and vncléere wits. If drinesse in­creaseth with heat, ther falleth and com­meth worse Synthomata, euills & sick­nesses, sauing there bée not so many su­perfluities. Such haue their wittes suf­ficiently cléere and cleane from superflu­ities. But they wake more [...] then other men, and they be hardie, great boasters, or vaine speakers, and vnstable, and such waxe bald after youth, though they haue much hayre afore. Also if cold pas­seth with drinesse, such bée wont to haue cléere wits, and cleane wayes from su­perfluities in youth, & vtterlye without sicknes, but when age cōmeth they waxe feeble for a light cause, & olde age com­meth swiftly. And it appeareth soone in y ^e head, for they haue soone hoare haires. And if the drinesse be stronger then the colde with hoarinesse, they waxe balde. And if the cold be stronger then y ^e drines then they waxe not bald: but when y ^e cold passeth with moisture, then cōmeth deep sléepe. And the wits of such men be euil, and ther is much superfluitie. And if the colde either the moysture waxeth strong, such a man falleth into Apoplexiam, that is an euill, that withdraweth a mans minde and mouing, and féeling: or else hée falleth into a palsie, eyther dieth. And he that is so disposed shall not be bald, as Galen saith in Tegni. and in the Comment. Halye sayth the same. But this sufficeth that is spoken of the properties of the head and of the braine.

¶Of Caluaria. Chap. 4.

CAluaria is the formost parte of the skull, Calua the skinne. and hath that name Caluaria, of balde bones for default of haire. And is called Vertex Vertex, the toppe or crown of y ^e head also. And so Liber de­cimo, cap. secundo. Isidore sayth, that Vertex is the part of the head without, there the haire is kit, there the haire is woundē. So Occiput the powle is y ^e hin­der part of y ^e head, as it were set against Capitium. The formost parte of y ^e head waxeth soone bald for drines therof. The ouer part latter: but the powle last or neuer, and that is for superfluitie of hu­mours. Of the properties of the haire, seeke more within.

Of the eyen. Chap. 5.

LIbro. 10. chap. 1. Isidore sayth, Oculi. That the eyen bée sayde as it were hidde. For the liddes couer and hide them, that no griefe come to them or hurt them, or else they be so called because they haue light secretly hid within them. Among all the wittes, the eyen bée next to the soule. For in the eyen is all the iudge­ment of the Soule. For in the eyen is séene and knowne the disturbaunce and gladnesse of the Soule. And also loue and wrath, and other passions.

[Page 38]They bée called lyghts, for they receiue light without, and conuey it and send it forth. The eyes bée the instrumentes of sight, as Constantine saith. And they bée two, least if by happe the one were diseased, that other might supplye the lacke thereof. And for the eie is in steede of a write, or a spie, kinde setteth them in the highest place of the bodye. The eye is made of tenne things: Of seauen smal curtils, and thrée humours. Among the humours, the first is Whitish, the second Cristaline, the thirde Glassie. The seauen curtills bée seauen skinnes, either webbes, that beclippe the foresayde humours, and diuideth them a sunder. And in the middle of these hu­mours the sight is formed. And they be of kinde so ordinate: togethers, that foure bée in the formost parte. Of the which the first is called Tela Aranea, as it were the webbe of a Spider. The se­cond Vuea [...] Grapic: The third Cor­nea, Hornie: The fourth Coniunctiua, Able to ioyne. And thrée bée in the in­ner part, the which three, bée called Re­thina, S [...]derina, and [...]th [...]tica, that is, hard, as it shall bée shewed héereafter. But among all these, one alone is the instrument of sight, that is the humour Cristalline. And hath that name of Cri­stall: for it is lyke Christall in cou­lour. This humour Christallinus, as Constāntine sayth, is white, bright, cléere and plaine without: and is set in the middle of all the other, that all the other shoulde serue it euenly. It is pas­sable, cléere, and bright, that it may the sooner bée chaunged into coulours oppo­site, and haue & take lykenesse of all coulours indifferently. Also it is round in shape and substaunce, that it bée not lightly h [...]rt and grieued. And also that no superfluitie be gathered in y ^e corners thereof: by the which superfluitie, it might happely bée grieued. And because it shoulde not be too much moueable by too much roundnesse, it is somewhat plaine, to be of measurable swiftnesse. For euery thing that is all round (hurt) in the sides is vnstable, and vnstead­fast, as Constantine saith. And that by this humour the sight is made, it is thus proued. For it ought to bée closed be­tweene this humour and the spirite of fight, as some humour or other thing: the working and the dooing of sight is away and faileth. For the spirite of sight may not pearce, and come therto sor the let that is betwéene. This humour spring­eth of the ouermost parts of the braine, that be pure, thinne, and bright, that letteth not passing of light. And pro­perly to speake, this is the blacke of the eie: and is called the middle of the eye, or the point of the eie, & therin is porper­ly the vertue of sight, & of seeing. Wher­in vnto vs beholding néere, appeare cer­teine Images, as it were in a mirrour: but thereof we shall speake heereafter. This humour is set in the middle of the other two, betwéene the glasse and the white. The glassie humor is cleane, pure, & bright as glasse, so y ^e we may see there through, and is called Gelados in y ^e lan­guage of Arabia, & helpeth in two man­ners. First & principally it taketh bloud to nourish the humour Cristalline, & ma­keth it white and able to turne soone in­to the substance of the humour Cristal­line. It is not conuenient that so cleane & pure a humour should receiue vnpure feeding: the which it should doe, if y ^e red bloud not defied, not whited, not made subtill, were by any occasion medled w ^t the humor Cristalline. The second wise it helpeth & defendeth & kéepeth the hu­mour Christalline frō touching & sharp­nesse of tunicles: the which in respect thereof be hard & more boistous. Like­wise the humour that is called Albugi­neus, the which by another name is cal­led Euagaidos, is in y ^e further part: & hel­peth the Cristalline in two manners: for it saueth him from hurting & grieuing, & by his moisture tempereth the Christal­line, for the humour Albugineus in the [...]yen is more moist, & the Christalline y ^t is called also Christallidos is more drie. Also this humour Albugineus by his thicknesse gathereth togethers & comfor­teth the spirit of sight. These thrée parts of y ^e eie, though [...] they be called humours, yet they be not properly humors: for they be not soft & fléeting as humours be, but they haue much more thicknes in them­selues [Page] then humours haue. They be also liuing bodies, and haue kindly vertues, the which long to no humor: yet they be called humours: for they haue more soft­nes & more cleerenesse then other mēbers of y ^e body. And they be more obedient to the working of y ^e spirit & vertue of féeling thē other lims of féeling. These three hu­mors be departed a sunder with y ^e rumes inner & vtter, for they shuld not be med­led togethers. These seuen curtils be or­deined in this manner. Fast by y ^e humor Christalline in the neather side is y ^e cur­tel that is called Rethina, A rume. and springeth and commeth of the vaines and hollow­nesse of the skinne that is called y ^e mid­dle mother, in manner of a web or [...]aul, & beareth feeding with her to the humor Vitreus: & sendeth feeling by y ^e sinewes thereof to the Christalline. Next to this Rethina, immediatly followeth y ^e second curtel, that is bread and commeth of the middle mother: & feeddeth & defendeth y ^e curtel Rethina, that it be not by any hap broke or hurt. The third curtel follow­eth, that is called Sclirotica, y ^t is ful hard & commeth of the hard mother of the braine, and defendeth all the other from the hardnesse of the bone, & is as it were the bend of the eie. In the formost part next to the Christalline humor, is imme­diatly the curtel that is called Tela ara­nea, & is called so for the subtilnesse ther­of, that it may be passable to the spirit, & is bread & commeth of that most subtill parts of the curtill that is called Rethi­na. This curtil is set betwéene the Chri­stalline humour, & Albugineus: and kée­peth that they fret not togethers. This curtil Tela aranea ioyned with the inner part Rethina, maketh y ^e first roundnes. For these two curtills close the humor Christalline within them. After this fol­loweth the curtill that is called Vuea, Grapie, & hath that name, for it is like in coulour to a blacke grape, & that by wise counsaile of kinde. For all the other, that we haue spoke of in the composition of the eie be white & cléere, and sheddeth the spirit of sight. And therefore it néedeth to haue therwith the curtill Vuea, gra­py, to gather light in y ^e eie by the black­nesse thereof. For blacknesse is a cou­lour that gathereth sight. And also this rume is full of holes, as a Spunge, and conteineth thrids of sinewes, as Constā ­tine saith, to cleanse & to purge the hu­mour Christalline, frō superfluous moi­sture. This curtell Vuea, Grapie, is ioy­ned in the farther part of the head, with y ^e curtel Secundina, in the inner part: the which so ioyned, maketh y ^e second round­nesse, and closeth the humor Albugineus, that kinde setteth there to make the spi­rit cléere, and to giue kind of moisture to y ^e humor Christalline. After this curtell followeth the curtell that is called Cor­nea, Hornie, and hath that name of the doing therof. For it is sul like to a bright horne, and is bright and cleere to y ^e spi­rit of sight. And by the brightnes & cleer­nesse thereof: and by the reason of some­what of thicknesse therof: it helpeth som­what the spirit of sight, to gather y ^e sight, Also because of strength therof and sad­nes, it defendeth the inner curtells, that be lesse strong from vtter griefes. And this curtell Cornea, hornie, is ioyned to y ^e inner curtell, that is called Sclirotica, hard, and maketh another roundnesse. For these two curtells, Cornea, the vt­ter, and Sclirotica, the inner conteine and close within themselues all rounde, the humour Vitreus, Glassie. At the last in the vtter part of the eye without is set the curtell Coniunctiua, the commeth downe from the braine panne, and coue­reth not all the eie, but remaineth in the corners of the eien, and bindeth and holdeth them, that they abide in a due stedfastnesse.

The disposition of the eies. cha. 6.

TO the eie so disposed & perfectly mē ­bred, the spirit of sight is brought in this manner. From the formost part of y ^e braine come out two hollowe sinewes, which be called Optici, which fixe them­selues in y ^e substance of the humor Chri­stalline. These two hollow sinewes bée pight in y ^e eien, & come either ouerthwart either crosse wise, & be ioined in a point: & that maketh kind wisely, y ^t if that one eie be closed or let, the spirit of sight may come to that other, & do ther perfectly his [Page 49] déede, and so the blacke of the eye in the art of seeing is comforted by the ioyning of the vertue of sight, as it fareth in shoo­ters, that close that one eie for to shoote the more euen. Also the spirits Vitalis be therefore ioyned together, that by su­steining of each other, they may bée the more strong. And therefore also they come and méete together in the bounde of touch, that one thing séeme not twaine, the which should fall, if eyther eye a sunder sawe his owne Image.

Therefore it néedeth, that the vertue of sight be conteined in one limme, in the which is one well of vertue, that sprin­geth into y ^e black of the eie, as saith the Authour of Perspectiue, as it fareth in them that set theyr fingers vnder the eyen, in which the blacke of one eye is borne downewarde, and the blacke of the other eie vpwarde. And so the spi­rite of sight is departed and dealed, and one thing séemeth twaine. And the cause is, for the light commeth from the one eie vpward, and from that other down­warde. And so the beame of light y ^t com­meth from either eie, touching the vtter­most part of the thing that is séene, set­teth not the space, for the aire is be­twéene, and so he séeth as it were two bodies, and yet there is but one. Neuer­thelesse euery squint looker séeth not so, though his eies be vneuen. For stéepely the beame passeth by a right line to the vttermost partes of the thing that is séene, as it is said afore in y ^e third booke, in the Chapter of the sight. A well dispo­sed eye is considered touching the per­perfect composition of his parts, as it is said afore. Also touching the scituati­on: for it challengeth the highest place, for the dignitie of his subtiltie, & name­ly for the néerenes it hath with the soule, as sayth Isidore and Aristotle also. And touching due proportion of quantitie. For the eie ought not be strained too far out, neither lifted vp too high. For that betokneth disturbāce of discretiō: neither to déep in. For ȳe betokeneth default of matters & of vertue. Then ȳe mene is wor­thy to be praised: but li. 19 Aristotle saith that a déep sight séeth a far. For it is mo­ued & lightned ere it come out of ȳe lim, and the light is not departed neither de­led: but the beame of y ^e sight passeth forth right to the things that are séene, as it is shewed before of the sight. Also it is con­sidered by diuers mouings: for it ought to moue meanly: For if y ^e eie be to much mouing, it betokeneth excesse of heate, & betokeneth also vnstedfastnes of thought and mutablenesse of affection. If it moue too slowly, it betokeneth the contrary dis­position, that is excesse of colde and obsti­natnesse of thought and of will. Then meane mouing is to be praised: for it sig­nifieth easie perceiuing of the minde, and in things perceiued, due fastning. Ther­fore Aristotle saith, li. 12. that the clo­sing of the eye must be meanely swifte, for if it be of great opening and of little closing, it betokeneth shamefastnesse and folly, as he saith li. 1. But if the opening be too slowly, it betokeneth default of vertue & compaction of matter in the si­newes: For it is not obedient so y ^e wor­king of the spirit, Addition as it fareth in them y ^t haue Lethargia, Forgetfulnesse, this im­pediment cōmeth through colde rume, if not of some ouer moistered impati­ence, & doth lie in the hinder part of the head or braine pan. Also the eies be considered properly touching the perfec­tion of their working: For if the eie ap­prehendeth well and lightly, without a­gaine smiting, & déemeth of that he séeth, it betokeneth good disposition, as it fareth in the eien of Egles, that spéedely behold and sée the Sun in roundnes. The wor­king of the eie is déemed & considered by sharp & dim. For he that hath a subtile sight, séeth well a far off & néere, because the sight is much, it séeth a farre: for it is subtill, it hath a full discerning of things that be séene. For an eie of litle sight, as Aristotle saith. li. 19. shall not sée well a farre, for the thicke spirit séeth much a farre, because of his bignesse: but not per­fectly because it is thicke. A little spirit & subtil, séeth nigh & perfectly, & not a far, for the scarcitie of y ^e spirit of sight. For when he séeth perfectly, y ^t is by reason of the subtilty therof. Little sight & thicke seeth not a far, & that is for scarcitie ther­of, nor seeth, not perfectly, for y ^e thicknes therof. For the thicker & the more trou­bled [Page] spirit y ^t a man hath, the féebler and the vneasier of sight he is. Also the eye is déemed by chaunging of colour: for li. 19. Aristotle saith, the eien in the beginning of bréeding, be of gréene coulour: and then they chaunge into black, either into yeolow, either into anye meane coulour séemely thereto. For if ther be much hu­mour & little spirit of sight, disturbed by any happe, the blacke coulour therein is strengthened. If there be little humour & féeble spirit of sight: the coulour shalbe yeolow. For as Aristotle saith, yeolow­nes of eien is mouing of féeblenesse. And if the humour be meane, & the spirit tē ­porate of cause according to whitenesse & blacknes the coulour is diuerse. If y ^e eien be black, they be of sharpe sight by day, by reson of gathering togethers of light, & of humours in the same lim of y ^e sight: and by night they be dim of sight. For the light of the night is féeble, & the hu­mour of the night is kindly of more hea­uy mouing, as Aristotle saith. A yeolow eie contrariwise is feeble of sight by day & strong by night. For the matter of yeolownesse that is brighter of it selfe when it is ioyned to the daye light, is more darke, & therefore y ^e spirit of sight, the light remaining, is féebled in y ^e déede of fight. By night the spirit of sight in the eie is holpe by cléerenes, that is con­teined within a little humour, & the day light passeth, and there abideth in the eie the vertue of séeing and of deeming some deale in darknesse, as it fareth in Cats, Also the eie is knowen by disposition of the parts that be about it. As of the eye lids and browes. For if the eye lids y ^t be the helers & couerers of the eyen, be full of flesh within, and of superfluitie of hu­mours, they hinder sight. For such eye lids by cause of their little mouing, put not of thick aire. Liber primo Aristo­tle sayth. If the place of teares that fol­loweth to the corner of the eie, be much fleshie, Of fleshie eyes. as it fareth in the eie of Kites: it signifieth wilynesse and euill fortune. Séeke for other properties of the eie be­fore in the treatise of sight. And this that is sayd of the composition, ffectese, and dooings of the eyen, is sufficient at this time.

¶The blacke of the Eie. Chap. 7.

LIber. 12. chap. 2. Isidore sayth, that the blacke of the eye, wherein is the vertue of sight, and is called Pupil­la in latine, for the final images that be séene therein. And small children bee called Pupilli. And the blacke of the eye, is so called, because it is cleane and pure as Puella, a little maid childe. Phi­sitions say, that the Images that we sée in eyen, bée not séene in eyen of y ^e them, that shal die, A secret to knovve if the sick shall die thrée dayes afore. And if the sayd Images bée not séene, it is a cer­teine token of death. The blacke hath a­bout it a circle y ^t is called Corona. By y ^e Corona the blacke of the eye is mar­ked and bounded. And the white parts of the eye departed therefrom. This Co­rona by the roundnesse thereof highteth the blacke of the eie all about. And in this Corona is y ^t most fayrenesse of the eye. Hetherto speaketh Isidore. Halye saith, that in the blacke of the eye as in glasse appeareth Images of their things, that be séene in the eye. And all that is in the eye, of reumes and humoures, eyther they helpe or serue the blacke of the eye: And therefore it sitteth in the middle, as a Quéene. The blacke of the eye is little in quantity & most in ver­tue among all the members. And ther­fore as it is least, it taketh and com­prehendeth things that be most of spi­rit, that commeth of the braine with­in, and taketh lykenesse and recey­ueth without by lyght. And so by light it taketh in it selfe the lykenesse of the thing that is séene, and sendeth it to the perseueraunce of the Soule. For from all partes of the thing that is seene, lines come togethers and make a Pi­rami in a toppewise, [figure] either in a shield wise, of the which steeple the sharpe ende is in the blacke of the eye, and the broade ende in the thing that is seene, as it is shewed afore of the sight, looke there: this blacke of the eye perceiueth & hath discouering of the coulours and shape of all thinges by the vtter parts. And hath lyking in the middle coulours [Page 40] and figures of shapes, as by the lynes perspectiue are expressed, and is corrupt in the vttermost partes, eyther at least is heauie and faint by contrariousnesse, as saith the Philosopher. Also it séeth & déemeth al [...] things, that is without it, & set afore it: but it neuer séeth it selfe by lynes, vpon the which the lykenesse of the thing that is séene commeth to the sight. But when it séeth it selfe, that hap­neth by reflection and rebounding of beames, that is, when the likenesse of the thing that is séene, is first multiplyed, & reboundeth to the myrrour, and from the myrrour againe to the sight, as sayth the Authour of Perspectiue. And there­fore peraduenture the spirite of sight, hath lyking in the sight of a myrrour.

For it is somwhat fortified and streng­thened: as it were tourned agayne to it selfe, by reflection or rebounding of the beames.

Also the blacke of the eye comprehen­deth all things by a corner: For whe­ther the lymmes passe out of the blacke of the eye to things that be séene, eyther come to the blacke of the eye from the thing séene: alway they be ioyned in the middle or center of the black of y ^e eie, as it wer in a corner, corner wise, for y ^t cor­ner is the touch, & méeting of two lines. And forsomuch as the lynes, by y ^t which the sight is shapen, are ioyned, and as it were cornered in the middle of y ^e blacke of the eye: Therefore the Philosopher saith well & properly, that the eye se [...]eth all things by a corner. Also among all the parts of the bodye, the blacke of the eye most soonest feeleth: and for the no­bilytie and preciousnesse of the complec­tion thereof, it is most passible: And therefore it is soonest grieued and hurte, and worst and hardest and most daunge­rous to be healed. And therefore kinde hath giuen thereto curtills or rimnes, and couerings of defence, that it may so the better put off win & without things that grieue. Of these properties and pas­sions of the eyen, and of the blacke ther­of, serch within, in a special treatise. li. 6.

¶Of the Eye lyddes. Cap. 8.

THe Eye lyddes be couerings of the eyen, and are called in Latine Cilia, and hath that name of Celare to couer; For they hele & couer the eyen in saue­gard, as saith Isidore lib. 11. cap. 2. The eye lyddes be in substaunce [...]nowie and thinne, for easie mouing. For by theyr continuall mouing they put awaye the aire: and so they kéepe and defende the eyen without from grieuing and hurting of the aire. These eye lyddes are called Cilia in Latine, and Palpebre also: for Palpitando, as it were ofte féelyng: they moue alway: for they close vnselye to­gethers, to féede the busie mouing, as saith Constantine and Isidore also. The eye lyddes be warded and kepte with rowes of hayre, to put off if anye thing fail or chaunce to come neere the eyen, when the eyen be open: and to sléepe the more quietly and surelye, while the eyen be closed therein. Also that they meanly may, cutting the ayre, quicken, kéepe, and saue the sight cleere & bright. Hetherto speake Isidore. cap. sup. Con­stantine saith that the eye lyddes haue haire, not all straight, but somewhat bent and crooked. And that kinde hath wisely ordayned, to make them more a­ble & stronger to close themselues, and to put off more mightely griefe & hurt if a­ny fall. Also in growing, these eye lyds haue of kinde a certaine quantitie: and thereof the haire of them spreadeth not, neither wareth not, as the heate of the head, but they haue a certaine poynted proportion. And therefore Constantine sayth, that the eye lyds be not soft, ney­ther full of poores, but rather harde, that the hayre that groweth thereon: may be hard and somewhat crooked and bend. And that they shoulde not growe too soone in length, as an hearbe y ^t grow­eth in harde lande, is lyttle and vp­right, and not as that hearbe y ^t grow­eth within softe lande. Kinde giueth these eye liddes the beautye of the bo­dye, and to helpe the eyen. And there­fore Libe. 12. Aristotle sayth. That eue­rye beast that gendereth onelye, hath haire on the eye liddes, and euerye foure footed beast, closeth the eye with the ouer lidde.

[Page]A bird in stéede of an eye lydde, hath a heler to couer and kéepe the sight: A cōtrary closing of the eye. and closeth y ^e eye with a web, ordained ther­fore in the vttermost parts of the eye: & for that the kinde of the eye is watrie & moyst, therefore it néedeth such a keep­ing. Also euery bird closeth the eye with the nether lydde. Also euery foure footed beast that wanteth eye lyddes, is féeble of sight, as it fareth in Fish, Hares, and such other, as Aristotle saith li. 4. &c.

¶Of the browes. Chap. 9.

THe browes be called Supercilia, be­cause they be set aboue the eye lids, and they be furnished with much haire to the intent to helpe the eyen, to put off the humour and sweate that com­meth downe from the head. The middle space betwéene y ^e browes, bare without haire, is named Intercilium, as Isidore saith lib. 11. The browes helpe the eye lyds, as saith Constantine, to kéepe that no griefe nor hurt come to y ^t eyen from without. Also they adorne and make the person to seeme honest and faire. For no man is séemelye without browes. Browes haue a vertue hid, that sheweth outward the passions of the soule, as saith Aristotle. For when the browes be straight as lynes, they signifie wo­manly softnesse, either lightnesse of head. Also hanging browes ouer measure, be­tokeneth an enuious man. As Aristotle saith lib. pri. Also high browes & thicke of haire, signifie hardinesse. And euen-long browes with little haire, signifie towardnesse. Also if they be thick with long haire, somewhat shaddowing the sight, they betoken passing excesse of heat. Also if they be much fleshie, and lyttle haire, they signifie harde and blunt wit, for the colde that hath masterie in the principall members. Also, if they bée without haire they signifie corruption of y ^t bloud within: as it fareth in leprous men: either wasting of kindly humors, as in Ethykes and such other: Febris hectica, or Hectica passio, the feauer E­tick a kind of consūptiō by cō ­suming of bloud. eyther stopping of the veynes of the humours, as it fareth in them that are gelded. And we see that they ware and grow against age, insomuch that they let the sight, ex­cept they be cut or shorne, as saith Ari­stotle. lib. 3. Also he saith there, that in them that vse much the seruice of Ve­nus, hayre of theyr browes fayleth, or turneth white. That is for wasting of moysture, and for default of vertue, and for increasing of colde of the brayne: for too much drinesse bréedeth baldnese, and passing colde hoarenesse, as it is sayde afore.

Of the Forehead. Cap. 10.

THe Forhead is called Frons, & hath that name of the holes of the eyen, as Isidore saith. And the forhead shew­eth outward the imagination and dispo­sition of the thought by gladnesse or he­uinesse. Constantine saith, that of verye truth and soothnesse, the forhead is aboue halfe rounde, and not full hard neither full softe. And that is néedefull that it be temperate y ^t it hurt not, neither griue the place that is nigh to the eyen. It is safely warded and couered with the skinne to defend it selfe, and to conti­nue the other lymmes of féelyng, and to hight or adorne all the head. The ver­tue and worthinesse of all the beast shi­neth namely in the head.

The Philosopher saith, that the for­head of a man and woman, is the seate of shame and of worship. And that is for the highnesse of the vertue imagina­tiue. By the vertue imaginatiue, things that be sorrowfull either gladde, seemely either vnséemelye, are sodaynly brought to the perseueraunce of reason, and there they be déemed. Also the forehead is the tower of defence of all the sinnewes that come downe from the brayve, to make the féelyng somewhat perfect. Within the hollownesse of the Fore­head commeth downe sinewes to all the lymmes and instruments of the ne­ther powers. By the seruice of which sinewes in the house of reason, is iudge­ment made of all things that is felt and knowen.

And therefore Gregory saith, That the forehead is the worthiest part of the vtter head, wherein is set the print [Page 41] and token of the Crosse, that was som­time token of payne and of torment, and now hath place in the forehead of Em­perours. Then a forhead well disposed sheweth all things that be sayd afore: but and it be passing out of kinde & out of meane, it signifieth and figureth other things as the Philosopher saith. Aristo­tle saith, liber. 1. If the forhead bée too much, it betokeneth slownesse, or selfe-will, that draweth to follye: and when it is meanely lyttle, it betokeneth good­nesse of vertue. But when it is too high, and it were round without, it signie­fieth excesse of cholar and of feruour, & sharpnesse: and ofte such be disposed to the passions of Cholera, as to frensie & madnesse. In comparison to other mem­bers of the face, the forehead hath lyttle of flesh and of fatnesse. And Haly and Aristotle saith, that the cause thereof is: for that much flesh and superfluitie of fatnesse letteth wit and vnderstanding. And therefore too much flesh in the fore­head with a manner shining and stret­ching of the skinne, is a token of cor­ruption, as it fareth in leprous men. Al­so too much leannesse of the forehead, & riuelyng of the skinne, is a token of de­fault of the braine within, and finall wa­sting of the subtill humour, as it fareth in olde men, that be beyond helpe consu­med, spent, or wasted by age, either sick­nesse, and euill of long time.

¶Of the Temples. Cap. 11.

THe Temples are called the mem­bers of the head, that lye in the left and in the right side of the head, & haue that name, because of continual mouing. For they be changed as it were sundry times, as Isidore saith lib. 11. cap. 2. And Constantine saith, that they be bones set on either side of the eyen, the which bée somewhat soft and sinewy, and that is néedfull to make perfect the mouing of the eyen. For the spirite of féelyng is brought to the lymmes of the senses, by the temples and by sinews. And also, as the science & crafte of Anathoma mea­neth, the spirite Vitalis is sent from the heart to the brayne by the temples, and by some organes of veynes. And so for gendring of sinewes of féeling, and for the organe and veynes of pulse, in the place of the temples, the temples be pas­sible, and easier to be hurt and grieued: and therfore a beast striken in the place of the temples, dyeth lyghtly forthwith. For as Aristotle saith lib. 19. the smi­ling that falleth vpon the boanes of the temples is deadly. For if they be woū ­ded, the beast is in perill And that chan­ceth by reason that the humour that is in the Temples passeth hastely out for thinnesse of the bones. And the temples ware gray soone, for scarcitie of humour, and for drinesse that hath masterie ther­in, and because they be able to be tour­ned to the kinde of [...]olde. Also the tem­ples haue dennes and holes within, ther­fore they receiue the humour that com­meth from y ^e braine, & bringeth the eyen a sléepe. And if the said dennes and holes be pressed and wrong, then by trapping of the humour that is contained within the Temples, the teares fall out of the eyen.

¶Of the Eares. Chap. 12.

THe Eare is the Instrument of hea­ring, and hath this name Auris, of Haurio, to take and catch, and for because he taketh and catcheth y ^e voyce & sound, or because Greekes cal a voyce, Auden­siden: and so the eares be called as it were Audes, hearers: for the voyce smi­ting and comming to the windings of the eares, maketh sound and noyse: by which the eares take perfection of hea­ring.

The ouer most part of the Eare, is called Pinnula in Latine: Did men call it Pinnum, sharpe. Haec Isidorus. The substaunce of the very eare is griftly for two causes that are néedfull to defende the same, that nothing hurtfull fall into the hearing, as the eye lyddes defende them: and also to helpe the hearing. For when the voyce of the ayer smi­ting, commeth to the gristle bone, there it is greatly holpe and then it entreth into the holes that be the proper instru­ments of hearing.

[Page]Those holes be set in a stonie bone, in y ^t which sinewes be fastened that come frō the braine, and bringeth to the eares fée­lyng and mouing, and bringeth lykenes of the voyce that is receiued in the holes to the iudgement of the soule. And these holes be wreathed and wound as a spin­dle of a presse or vice: and that is, that colde aire should not enter too swiftlye, to grieue the inward celles or y ^e sinews, and to kéep that nothing hurtful fall in, to let the instrument or lymine of hea­ring, as it is sayd in Pantegni. lib. 4. ca. 16. The eare is grieued in many man­ners. For sometime by a postume, that is therein, A materie sabstance of the co­lor of the braine. and so commeth Quitter out of the eare. Also by wormes that créepe into the holes of the eares, & by w [...]ms bred therein of corrupt humours and rotted: the token whereof, is itching within the cares and tickelyng, and the mouing of such wormes is felte. Also, the eare is grieued by a Wormes, lyke Malshaue, and by superfluitie of flesh, when euill humours be gathered therin, Also it is grieued by euill disposition of the sinewe that commeth and entereth into the eares, as it fareth of sounding, ringing, and such things that fall and come of wind in the skins of the brain, and be closed in part of the sinew Auri­cularis. Also it is grieued by thicke hu­mours that moue therein, and then the head is grieued with sound and noyse in the eares. Also the hering faileth, for de­falt of vertue of hering, or by riueling & shrinking of y ^e sinew of feelyng, as it fa­reth in old men. Also somtime hapneth deafenesse, when the childe is bred in the mothers wombe, when kinde is want­ing and not sufficient to pearce an hoale in the lymme of hearing: and that is for default of it selfe, or els for that the matter is not aunswerable to kinde. Al­so it is grieued by sharpe sicknesse, when cholaricke humours going vp to the braine, letteth the hearing. It helpeth such, if Cholera be purged by digestion. Wherefore it is sayd in Aphorism. If Cholera be wasted in deafe men, deafe­nesse is taken away. Huc vs (que) Constā ­tinus. Also lib. 11. Aristotle sayeth. The lymme of hearing is full of the kindly spirite. For lyke as the kindlye spirite maketh the mouing of the pulse in the veynes, so it maketh in the eare the ver­tue of hearing. And for that all thinges bée learned by the power of hea­ring. And it is sayd there, that the making of the eares is an open kno­wen web and containeth things, and is slender, and that for the subtiltie of the selfe hearing. Also the hearing is feebled in time of moyst complection: & name­ly in them, that ofte serue Venus. And that through the disturbaunce of the spi­rites, y ^t maketh the hearing perfect. For as Aristotle sayth, too oft seruice of Ve­nus grieueth the body and the hart: Ha­ly saith the same. Aristotle saith lib. 12. in a man the eares be kindlye set in the middle of the round head: for the eare heareth not onely straight one wayes, but rather all about on euery side. In foure footed beasts that haue y ^e head han­ging downward to the earth, and body not reared vpright: the eares be in the ouerpart of the head, as it fareth in Or­en, Asses, and Horses: and the eares of such beasts moue greatly, & that for the high place. And for y ^t they moue much toward diuers places, they take sownd & noise by much reboūding. Also Ari. saith there, that no beast that layeth egs, hath cares growing vpright without: But yet such beasts haue some priuy wayes. And also birds & fowles, which fly, haue none eares outward: neuerthelesse they haue a meane hole, and an open way, by the which they heare perfectly. Also Concer­ning na­ture. a­mong all these beastes a mans eares moue least, and also be shortest in dimen­tion of seituation and place: but to heare they be most: able and liuely: as it is sayd lib. pri, and that is through good­nesse of complection. Wherefore if there be great excesse in the greatnesse of the eares of a man, with other signes and tokens agreeing thereto: it is a token of dulnesse, and of slow wit and vnder­standing, as Aristotle saith.

¶Of the Nose. cap. 13.

ISidore saith, that the Nose is the instrument of smellyng, & hath the [Page 42] name of the nosethrills. And the nose­thrills be so called, for that by them wee smell, sauouring and vitall things, and discerns betwéene swéets and stinking. And so because smellyng remaine to vs by them: they be called nosethrilles, as by the contrary, men blockish, carelesse, vnskilfull, and ignoraunt, be called, as it were without nosethrills. Constan­tine saith, that the nose hath two holes, that is diuided a sunder by a manner gristle bone; and one of these two holes, commeth to the hollownesse of y ^e roofe of the mouth: and that other passeth to the skinnes of the brayne, to drawe the ayre to the brayne, and to bring the spi­rite of féelyng to the nosethrils to make the sense of smellyng perfect. The first hole is néedfull to put off superfluities, that come from the brayne: & the other to draw spirite and breath, and to make perfect the smellyng. But properlye to speake, the instruments of smellyng, be two holow fleshy peeces, that hang from the nosethrills as it were scales that re­ceiue first in themselues the aire that is drawen, and then sendeth it into the in­ner part of the brayne. To these teates the vtter nosethrilles serue drawing in aire, and closing it within themselues, & making it subtil, that it be lightlyer and the more perfectlye changed and likened in the lymmes of smellyng. A sinewe commeth from the brayne, and entereth into the sayd teates of the nose, and gi­ueth to them the spirite of féelyng, as saith Constantine. Then by meane of the ayre, the nose draweth in a fumositie that ioyneth it selfe to the spirite of fee­lyng, the which spirite taketh lykenesse of that smoake, and presenteth it in the brayne to the gouernment of the soule. Therefore Constantine sayeth, that the nose is needfull to drawe in ayre tem­perately, to cleanse and pourge y ^e braine by suiting places, and to temper y ^e kinde heate in the dennes and chambers of the braine: and also to giue perseueraunce to know smokes that be resolued & dis­pearced from what substaunce it be, whe­ther it smell swéetely or stinke seruent­ly. And therefore lib. 12. Aristotle saith, the wit of smellyng is departed, as is the wit of hearing. And except it were so, it should not doe the acte and déede of smelling, and also the witte of smellyng should not be, but to draw in ayre in a beast y ^t hath a nose And this lim, y ^t nose, is in the midle of y ^e formost part of the head, and for that kinde setteth the nose in the middes of the three instruments of f [...]lyng, as it were the tongue in the ballaunce: for mouing of the breth that is needfull to the other wits. Then ga­thers briefly by these-things aforesayd. y ^t the nose is a member of office, to knowe and drawe, and to put out ayre, to déeme smellyng, to clense and to purge y ^e brain of great superfluityes, to serue the spirit of feelyng, and by drawing of ayre to open and close the lungs. And therfore as Constantine saith, the nosethrills bée set not euen afore the lungs, but thwart ouer, that the colde aire that other whyle commeth to the lungs should not grieue them: and if dust or anye other thing entereth with the ayre, it should not an­noye the lunges. And also as Gregorie super Cantica sayeth, The Nose be­seemeth most the Face, insomuch, that if the nose lacketh, all the other parte of the face is more vngoodly and vnseeme­ly. The disposition of the nose should be meane, so that it passe not due manner in length, breadth and highnesse. For if the nosthrills be too thin, either too wide: then by great drawing in of aire, they betoken fiercenesse of heart, and indig­nation of thought. For by disposition of the members of the bodye, the affections and will of the soule are foreshewed & déemed, as it is sayd, Iu principio Phi­losophiae: For the accidents of y ^e soule be often chaunged according to the acci­dents of the body as white wine, taketh the lykenesse and coulour of a redde glasse, that it is poured in. And therefore meanes of disposition betokeneth means of goodnesse, as the Philosopher saith in libro suo In principio super Pronosti­ca. Gaien saith that the nose is let of this dooing and working.

And there hée sayeth also, that a sharpe nose, and hollowe eyen, &c. through strength of heate that wasteth moysture.

[Page] A token of death.And therefore if the nosethrilles ware sharpe, and the eyen déepe, in sharpe fea­uers, it is a token of death. And that falleth to the nosethrils, as Galen saith, when the kinde heate is so féeble, that it maye not stretch and spreade it selfe into the vtter partes. And therefore it followeth, that the spirite & bloud maye not come together to the vtter partes. And then through colde that slayeth, the lymmes shrinke togethers, and the heart is altered, and then commeth sharpnesse of the nosethrils, that is the worst signe and token, and the deadliest, of them that haue the ague. Also the nose is let other while, as Constantine saith lib. 9. cap. 15. by euill disposition of the brayne: Sometime by stopping of the sinewe of smelling, sometime by fulnesse and re­plection of stinking and corrupt humors in the teates of the nosethrilles. And somtime by bréeding of superfluitie and corrupt flesh in the holes of the nose, as in sniuelards and leapers. And this grie­ueth not onely the smellyng: but also it decayeth the voyce. And sometime it is grieued by superfluities of humors, that flitte into the dennes and chambers of the brayne: and chat commeth of disso­lution and dealyng of heate, either of too great constrayning & closing that com­meth of colde: as it fareth oft in a reuine that falleth to the breast. And sometime by repletion and sharpnes of the veynes. Neuerthelesse bléeding at the nose, is speciall cause of dissolution of the euill in many sicknesses, & certayne token of recouery and of health, as it fareth in sharpe Agues, that ende and passe away ofte by such bleeding. And in Aphoris. it is saide, it is good for a woman De­ficientibus men [...]truis, to bléede at the nose.

¶Of the Cheekes. cap. 14.

Bucca. Faux. Gena.THe Chéekes be the neather partes of the eyen, wherof beginneth y ^t beard, as saith Isidore li. 11. cap. 2. For Genos in Gréeke, is Barba in Latine, in Eng­lish a beard. The same parts are called Maxilla in Latine Maxilla, is y ^e bone of the cheeke. Mala, is the roūd vnder the eye., & haue that name of Malis, per diminutionem. Male be called high, and are partes set vnder the eyen, for defence of the eyen: and be cal­led Male, either for that they wer round vpward to the eyen, which the Greekes call Mala, or els because they be aboue Maxillas, the chéekes: and so Maxilla is the Diminutiue of Male, as Praxil­lus is the Diminutiue of Palo, as sayth Isidore. It requireth heedfulnesse, Addition. to vnderstande of Malae, Malae is the leure or space of the face, which is close to both sides the nose, from the roofe of the mouth, vnto the eye browes. Constantine saith, that y ^e chéeks be made and compounde within, of si­newes and of bones. And the bones ther­of be ioyned to the braine pan, y ^t which be therfore compound and made of ma­nye diuers péeces, least if one haue anye hurt, the other should be grieued. And outwardly they be hot and fleshie, to tē ­per and asswage the colde of the bones, and of the gristles of the eares and of the nosethrills: and also to serue and succour by their heate the limmes of fée­lyng that be all about them. And ther­fore the chéekes be set vnder the eyen, to defend and saue them. They be set in the middle of the senses, for seruice of foode. They be hot and fleshie, to slake the colde lymmes of féelyng. They bée white and red to hight the face, & make chéere. The most fairenesse in man is in the chéekes, as saith Constantine, & in the chéekes the complection of man is most knowen. For if they bée much reddie, & medled with temperate white­nesse, Sanguine hot and moyst. and not fat in substance, but mean­lye fleshie, they betoken hotte and moyst complection, and temperatenesse thereof. But if they be of white colour, without meddelyng of rednesse, Fleame, cold and moyst. and in substaunce fat, and softe, and quauing: they betoken excesse of superfluitie of colde and moysture. And if they bée browne in colour, Cholar, hot and drye. either citrine or peo­low, and thinne and leane in substance, they betoken mastery of too gret drought and heate, as it fareth in cholaricke folkes. And if they be as it were wan and in colour blewish, Melācholy, colde and drye. and of lyttle flesh in substaunce, they betoken excesse and superfluitie of colde and drinesse: as it [Page 43] fareth in them that be melancholy. And the cheekes shewe not onely the diuersi­tie of complection, but also the qualytie of affection and will of the heart. For after the affections of the heart, by so­daine feare, either ioye, they were so­daynly pale or red. This saith Constan­tine.

¶Of the beard. Cap. 15.

COnstantine saith, that the beard is Barba. the seemlines and ornament of mans face: and so appearing and couering the cheekes, in one part it beautifieth, and in another it helpeth: for by the hairinesse thereof, it defendeth the sinewes of the chéekes from colde aire. And therefore the beard is a needfull feature for the cheekes, and the beard is a token of ver­tue and strength of kindly heate. And this is y ^e cause why a man hath a beard, and not a woman: for a man is kindly more hot then a woman. And therefore in a man the smoake, that is matter of haire, increaseth more than in a woman: and for that kinde sufficeth not to wast that smoke, it putteth and driueth it out by two places, in the head and in the beard. And therefore sometime women hot & moyst of complection haue heards, and in the wise men of colde and drye complection, haue lyttle beards, and ther­fore on men that be gelded, growe no beards: for they haue lost the hot mem­bers that should bréed the hot humour & smoake, the matter of hayre. And so it followeth, that thicknesse of the beard is signe and token of heate and of substan­tiall humour, and of strength, and a cer­taine assay to know difference betwéene men and women. In children grow no beards, though they be hot and moyst: for the superfluitie of the sumositie, that is, the matter of hayre, pas­seth and turneth into the waxing and fée­ding of children. Huc vsque Constant. And Aristotle sayth li. 19. that y ^e haires of the bearde, lyke as the haires of the head, in the disposition thereof, presenteth and sheweth the qualytie of the vapour or fat humour, of the which they be gen­dred: for if the humour be smokie, hot, and drye, the haire as well of the beard as of the head, shall be crispe and curled. And that falleth, because they passe by two contrarye wayes: For the earthie parts moue toward the neather partes, and the heate moueth toward the neather parts: and so the haire is curled and crispie for feeblenesse thereof. And that happeneth through scarcitie of moysture, and multitude and plentie of the earthy part, and so by great heate they be cris­pie and curled. But if the vapour be ful moyst, the hayre shall be softe and long: for the humour runneth making slippe­rie till it come to the haire. And there­fore the haire of the head & of the beard of them that dwell in Thracia, Thracia, a Region in Europe, in vvhich standeth Constan­tinople, same time called By­zantium. be softe and smoothe: For their complection is moyst, and the arye that they dwell in is moyst. And contrariwise it hapneth in men that haue drye brayne, and dwel in hot regions and countreyes, for the dry­nesse of the ayre that they dwell in. And he saith, That the coulour of the hayre of the bearde, chaungeth by chaun­ging of age: and therefore in age the beard wereth hore, for féeblenesse of heat and plentie of colde. And sometime the hayre of the beard falleth away, through withdrawing of heate and of moysture, as it f [...]eth in men that be gelded, and sometime through corrupt humours, as it fareth in lepers. For as Aristotle sayth, The fallyng of haire, As y ^e Bay tree, the Boxe, and Holme, with o­thers of that kind. is lyke to the fallyng of leaues of trees, and the cause heereof is, withdrawing of hot hu­mours and fat: and therefore the leaues of trées in which is fat humour fall not. Huc vsque Arist. lib. 19.

¶Of the Iawes. Cap. 26.

ISidore sayth Libro. 11. That Man­dibulae the Iawes, Mandibula ae. Gingiua. ae. haue that name Mandibulae of Manducare to cate. Of the iawes, one is the ouer iawe, in which the ouer teeth be fixed: another is the neather iawe, in which the neather teeth be rooted. And the ouer iawe hath this propertie, that in euery beast it is stedfast and moueth not, except the Cro­codile, Crocodile this deformed beast is bred in Aegipt, & cōmon in the riuer Nilus that moueth the ouer iaw against kinde of all other beasts, and holdeth the neather iawe still, and moueth it not, as saith Aristotle lib. 3.

[Page]The Iawes be made and composed of diuers hard bones, bound and knitte togethers with diuers sinews & strings. And that is needefull for the centinuall mouing, and for neede to open and close, as sayth Const. And they be as it were two milstones, that continually to bruse and grinde the meate, moue themselues thereto: and so they serue all the body of meate. The iawes be dypped about and heled with fleshly perceils and sin­newie: which are called Gingiue, and that is the more to strength the putting and setting of the téeth in the depth of the iawes, and for to serue the sinewes of the teeth of foode, and to slake y ^e cold­nesse of the teeth. And Isidore saith, they haue that name Gingiue, a gignendis dentibus, of gendring of teeth. For the teeth be bred and nourished in them, and yet they be made to fasten the téeth, and are also needfull to heale the teeth, for if y ^e téeth wer bare they should be lothsome and not faire. Also they be beclypped about with y ^e skins of the lips, & that doth kind, for they shuld not only help y ^e teeth and the chéeks within, but also to defend them from outward griefes: and so it hapneth that the gummes be corrupt Aluding vnto the vnclean­linesse of men. in beasts, sometime by retchlesnesse, & some time they be infect and corrupt by rooted humours, and then they bréede diuers griefes and diseases, as strench, falling out or wagging of the teeth.

¶Of the Lips. Cap. 17.

ISidore saith, that Labia the Lyps, Labia. haue that name of Lambendo, to lyeke. The ouer lyp is called Labium in Latine, and the neather is named La­brum. Constantine sayth, that the lyps be néedefull, for they defende to hele and couer the téeth. And they be also sinewy, and be mate of diuers strings, that so they maye be more able to seele and to moue. For to the forming of the voyce they open and close themselues: For if they be cut off, eyther let by stopping, by shrinking, or else by riuelyng, wordes maye not bee perfectlye pro­nounced.

Also the lyppes are softe and fleshie: and that is néedfull to temper the hard­nesse of the téeth. For the teeth and the sinewes of them which be cold of kinde, should bée too much grieued with ayre that is colde, if they were not defended by the couering of the lyppes. Also the vtter parts of the lippes be ruddye, and that happeneth, as Constantine sayeth, through subtiltie of the skinne of the lyppes, which casilye receiue some deale a ruddye qualytie of a sanguine beate, and therefore the ruddinesse of the lyps, is a token of cleane & pure complection, without medling of troubled bloud, and of the inner vertue: as contrary wise, wannesse of lyppes is token of defaulte of vertue and kindly heate. Also the lyppes be thinne in substaunce, to be the more plyaunt to mouing, and the more able to put in, and for to cut the ayre, that when it is drawen so darnly, it griue not with chilnesse, the inner parts. And therefore the lippes put themselues agaynst the colde ayre, and pureth and cleanseth it, that it maye the more sweéetelye and profitablye bée drawen inwarde. All this sayeth Constan­tine.

Aristotle liber 12. about the ende, sheweth lyke properties, where he saith, That mans lyppes be softe and fleshie, and may be seuered and departed for pre­seruation & keping of the téeth, & for to be equall to pronounce a word. And there­fore the lyppes haue trouble vse & ser­uice, as the tongue, that is made to taast moysture and to speake, as Aristo­tle expressely sayth, and therefore it née­deth that the lyppes be moyst. For if the creation of the lyppes were not of such disposition, the tongue might not reach to the lippes to speake, and to pro­nounce many manner of letters. For some letters be pronounced by smiting of the tongue, and some by closing of the lips. And therfore making of the lyps is needefull, that the working of kinde should be best. And therefore mans [...]rsh is verye softe, for man is of good fée­lyng and taaste, more than other beastes. All this telleth Aristotle Li­bro. 12.

Then consider thou, that the lyps be [Page 44] comely lyniments and couerings of the téeth, to kéepe and saue, and temper the hardnesse of the téeth, by their softness, & to shape the voyce or speach of al lett [...]rs; to put off colde and hot aire, and to ma­nifest the default and strength of vertue; by rednesse and palenesse of them, and be the proper limmes of vertue interpre­tiue, to expresse the passions of the soule, that is to wit, hatred and friendship, so­row and woc. And therefore it is sayd, that quaking of lyps in frensie and other sharpe sicknesses-betokeneth death, as it is said in Pronosticis and this sufficeth at this time touching the lyppes.

¶Of the Chin. Cap. 18.

Mentum.THE Chinne is called as if were the foundation of the iawes, for that they spring and grow of the chin, as Isidore saith. The shinne hath two boanes, as Const. saith, and these said bones be ioy­ned togethers in the middle, where the small téeth are pight, that be Quadrupli and Pares, and the endes of these bories be departed, and haue two forkes or twists: that one is sharp, and the sharp­nesse thereof is pight therein as a man­ner bonde, which bonde stretcheth from the side of the temples: and therby ope­neth and closeth the other forke is great and rounde, by the roundnesse whereof the chin is soft as saith Const. For this member is néedfull for the spring of the iawes, and for the fastening of the nea­ther téeth, & for kindly or spéedie closing and opening of aire: and is also coue­nable for the complection of the face, and for the perfect finishing of the face. And if the chinne be proportionate to the forhead, it maketh faire and séemely all the face. All this saith Const. In the chin of a beast is the most strength for the hardnesse of the bone, and for y ^e hard compaction of the sinewes, and for strong rooting of the téeth. And therefore beasts suffer not lightly to be handeled by the chinne: For if their chinne be broke, all theyr cruelnesse and fircenesse faileth, as their weapon were lost. As it is written 1. Regum. cha. 17. 1 Sa. 17.24 I caught him by y ^e lavve, & smote them and slew him, & so thy seruaunt slevvt he L [...]ea and y ^e Beare, &c. Os. Dauid brake y ^e beares chin, and deliuered the shéepe out of his mouth &c. By touching the chin of a man is token of loue and of trust. 2. Reg. 16. Ioab held the thin of Amasa, as though he would kisse him, &c.

Of the mouth. chap. 19.

THE mouth is called Os in Latine, for that thereby we put in meate, as it were by a doors, and put out spittle and breath: either for that out of the mouth words come, as it were but at a doore, as sayth Isidore. And also Isidore sayth, That the mouth is the messenger of the soule. The benefit of con­ce [...], is speech. For we tell out by the mouth, what we conceiue beforeth soule and in thought. Gregorie sayth, That the mouth is closed & compact with ma­ny kéepings and wardes, as with téeth, and lippes, that by so many meanes the witte and the soule may determine and abuise first what to speake, ere that anye word be spoken, that the word may ra­ther passe by the lim then by the tongue. Constantine saith, That the instru­ment of the mouth is néedfull to receiue feeding and nourishing. For no member in a beast is nourished, but it receiue first nourishing at the mouth. For the mouth first receiueth meate, and chew­eth and seasoneth it, and maketh it able to digestion, and sendeth it to the sto­macke, and therefore kinde maketh the mouth moyst within, to temper and chaunge the easilyer the drynesse of the meate by moysture of the mouth. Also kinde maketh the mouth sinewie and meanelye harde and hollowe. Sinewie to féele the easilyer the sauour of the meate: Hard, that it be not grieued and hurt with roughnesse of the meate: And neuerthelesse it is not made too hard, but meanelye harde: least the sense of taast shoulde be lost by too greate hardnesse. The mouth is hollowe and round with­in, that the meate taken may moue the easilyer hether and thether, and that breath may passe by the téeth without let. Also the mouth is néedfull to drawe the aire and breath. For the aire and breath drawen in by the mouth is chan­ged, purified, and made subtile in the hollownesse thereof.

[Page]And is so sent by the organe of y ^e lungs, to coole the heart: without coolyng wher­of, the heart shuld be burnt and destroy­ed by too great heate. Also the mouth is néedfull to shape the voyce, and for that intent the roofe of the mouth is hollow, that the doubling of the tongue, maye moue the easelyer to shape the voyce, & moue vp and downe. Also it is profitable to put out and east off the great super­fluities, that come of the braine to the lunges: the which superfluities, when they be cast out by the dore of y ^e mouth, in the heart and the braine of the beast, the spirite vitall, doth his office more spéedelye. Also it is profitable to dis­charge the féeding members of superflu­itie: for when the stomacke is charged with rawe humours, kinde working by the vertue of out putting, cleanseth the stomacke by the office of the mouth, as saith Constantine and Galen super il­lud Aphoris, saith: In spewings & pur­gations that be hastely made, if they be made as they should, they profit & helpe: and the contrary falleth, if they are not made as they shoulde. Constantine in viatico saith, that the mouth is grieued sometime by forenesse and sicknesse of the lymmes that be nigh thereto, and is grieued with pimples & blaynes, and with whelkes and botches, and with such other, and with corrupt humours that fall to the mouth from other places. And if the mouth be red and some deale browne, and hot, and aking, and burn­ing: the matter is of bloud and Chole­ra. And if it be much blacke, it is the worse and the more grieueus, and the more to dread least it bréede a canker. It happeneth that totches bréede in the mouths of sucking children: the which totches come of sharpnesse of milke and of corruption thereof. Hetherto speaketh Constantinus in viatico, &c.

¶Of the Teeth. cap. 20.

Dentes DEntes in Gréeke be called Edentes, as it were cleauing & diuiding all that commeth betwéene them, as sayth Isid. And Const. saith, that the téeth be a cer­taine manner of plants sticked and pight by rootes and mores in the bones of the chéekes & of the chin. And Con. saith that a man hath .xxxii. téeth: sixtéene be set in the chéeke bones, foure of them be set in the formost part, and be called Pares; Pares. and Quadrupli also. And these téeth bée broad and sharpe, & Phisitions call them forcutters; for they be able to carue all thing, and all thing that they reteyne, they brus [...] and bite asunder. And there be other two that are called Camni. & they be set beside the téeth that are na­med Quadrupli, Quadru­pli. and they be sharp in the endes, and be able is bruse and grynde harde incates. And Isidore saith, That they are called Canini, Boundish, to the lykenesse of houndes téeth. And houndes with the sayd téeth gnaw bones [...] and be stronger and sharper, longer and roun­der, than the téeth that be called keruers: and therefore some men call them the necke of a maide, and what the first téeth may not kerue and breake with biting, they betake it to these téeth, as to y ^e strō ­ger to bruse & to bite. And there be other x. in either part of the ouer iawe, that he set beside the keruers: and these be broad and great, and they be Molares, grinders, and they be apt to grind meat, for the thing that is bitten and broke by the foretéeth in the mouth, commeth be­twéene the grinders, as saith Isid. Then in the ouer iawe are xvi. téeth: foure of which are called Quadrupli and Pares, keruers, and two; which be called Cani­ni, Canini. houndish, and x. which be called, Mo­lares, Molares. grinders: and so many be set in the nether iawe, or in the chin. Then touch­ing their number and office, the téeth bée parted and diuided in foure manners, for some be keruers, which be foure, two a­boue, & two beneth: & these be first séene. And some are Pares, & they be foure, two aboue & two beneath, & be set in eyther side beside y ^e kerners, & touch each other. And some be called houndish, which are foure: two aboue & two beneath, striking each other. Some are called grinders, which be xx. ten aboue and as many be­neth, & they touch each other, & grinde al­way as milstones, y ^e meate y ^t the other téeth began to kerue. And all these bée pight and rooted in the iawes, & be some­what forked and twisted, but diuer slye. [Page 45] For the formost which are called Qua­drupli and Pares the foretéeth, haue but one little forke or twist, or one roote, Ca­nini the grinders haue thrée forkes or foure, as sayth Constantine. The qua­lytie of a man and of a woman, by com­mon skil, sheweth y ^e number of téeth: for a man hath mo téeth then a woman, as sayeth Constantine and Isidore. Also the téeth be diuided and knowen by age: for Aristotle lib. 2. saith. That téeth in olde men and beasts be generally black and not sharpe: as it fareth in hounds, whose age is knowen by the téeth. For young hounds haue white téeth and sharpe, and olde the contrarye. Out of this generalitie Aristotle exceptoth the téeth of horses, that ware white by age. Also there it is sayd, it néedeth to know, that beasts with many téeth ioyned to­gethers, be of long life: and beasts with few téeth set thin and a sunder, be of short life. Also there it is said, that eue­ry foure footed beast, that getteth & gen­dereth a beast lyk [...] to it selfe, hath téeth. Also mans foreteeth falleth in youth, and not the chéeke téeth, and that happeneth perchaunce for this cause, for féeblenesse of the forkes and twists, and of y ^e rootes: and for the contrary cause, the chéeke téeth fall not so soone. And it is generall in other beasts, that there fall not anye tooth, before such other spring and grow in their stéede. Also Aristotle li. 12. saith, that euery beast that lacketh téeth in the ouer iawe, is drye and of earthie kinde: and euery beast that hath téeth in y ^e ouer saw, is lyke to fatnes. Also li. 13. he saith, kind doth not make any thing, but that that is best & most perfect. And therefore it néedeth that y ^t matter of carthie part draw in some beasts toward y ^e ouer part and turne into téeth, mans haire, and feathers, and in some beasts into bornes, and therefore a beast with hornes, maye not haue téeth in either iawe. Also li. 16. he saith, Onely téeth among other bones grow while the beast dureth: and that is knowen in téeth that ouergrowe, and by leaning and bowing & side, touche each other: and the cause of the growing of them is for the working of them. For if they should not grow, they should bée soone wasted. And therefore the téeth of beasts that eate much, and haue no great téeth, be soone brused and wasted: and therefore kinde wisely gathereth y ^e téeth togethers for age and ende, els if lyfe dured a thousand yeare, alwaye shoulde grow téeth more and more. And so li. 2. he saieth, Téeth that growe within the gums, growe not in men and women, but after twentie yere, and in some wise they grow in women after fortie yeares with full fore ach. Also li. 19. he sayeth, sharpe téeth be néedefull to bite first the meate, for it néedeth to bite rather then to grinde: and therefore they growe the sooner, for that they be lesse: for the lesse thing groweth by heate sooner than the more thing. Also the heate of milke ma­keth téeth grow soone: and therfore chil­dren that sucke better milke haue teeth sooner. Also he sayth there, that the fore­téeth grow in a thin bone and a féeble, & therefore they sayle soone. Hetherto spe­keth Aristotle. And Constantine there to saith in viatico particula. 2. The help of the téeth is great, and with helpe, a great hightinesse of the body, that is to vnderstand, if the téeth be not fore: for in sore téeth the working is corrupt. And the passions of the téeth be diuers, which part of diuersitie is openlye knowen to the sight, as chill, rottennesse, stinking, breaking and brusing, holes mouldring or fallyng, watring, and such other. The part not apparing, is hidde, as when the téeth ake sore, and yet they séeme to be in good case without.

The cause of such aking is humors that come downe from the head, eyther vp from the stomacke, by meane of fu­mositie, either els by sharp humours and beating in the gums: and then is sore ach felte with leaping and pricking, through the mallyre and sharpnesse of the humours. And if the ach come of the head, the head is heauie, and aketh in the face, that commeth of red bloud, or of Cholera, that commeth downe to the rootes of the téeth. And if the ach come of the stomacke, the aking and paine is felt in the stomacke, and ther goeth & burst­eth out continuall belching. Also some­time téeth be pearced with holes & some­time [Page] by worms they be changed into ye­low colour, greene, or black­al this com­meth of corrupt and euill humours, that come downe of euill meates by the sin­newes to the strings of the téeth. Also sometime the téeth shake and wag, and that is for humours that be in y ^e rootes of the téeth. For if the humdre be sharp, néedes the teeth shall haue hoales, and stinch and matter shall bréede iu them. And if Wormes be the cause, full sore ache is bred: for they eating, pearce in­to the subtill sinew, and make the téeth to ake, and grieue them very sore, by fore humors within either without, that infecteth the sinewes of feelyng, and sée­meth sometime to sléepe, because of great colde, as by snow or yce, that conseray­neth the sinewes of the téeth. Also some­time, the téeth fall-out, because of great moysture that looseth the striuges of the téeth. And sometime by great drynesse, as it tareth in olde men, whose téeth fall out through withdrawing of moysture of feeding. Constantine rehearseth these and many other passions of the téeth, but these shall suffice. Then vnderstande, that the téeth be rooted and sticked in the iawes, as in their preper ground & soun­dation, and by reson of colde hauing ma­sterie in them, they be whiter than other bones, and for that they be hard, they be not easely hurte. The substaunce of the téeth [...]eeleth not, for they haue not powce of féelyng, as sayth Constantine. And therefore a broken tooth aketh not: yet it is sayd, that a tooth is grieued and aketh, through the sinew of feelyng, that in the roote thereof, is often hurt and grieued. Teeth be bound within with si­newes; and téeth passe the bounds of the flesh; and they feele, no sorenesse within themselues; and be closed with lrye, that they be not scene: it is vncomely when they be seene, except it be in laughing: And the ouer and the neather come ofte togethers, and touche each other: and though the neather moue sometime, the ouer be stedfast and moue not, and be ordinatelye ordeinos, speciallye to shape the voyce of word and of speaking, and they serue all the body.

Of the tongue. Cap. 21.

THe tongue is called Lingua in latin, Lingua. and hath that name of Lingere, to lyeke: for it liketh meate. Or by the tongue, the sounde of speaking bindeth words: for as a weast te [...]preth strings, so the tongue smiteth the euery, as saith Isidore. The tongue is the instrument of taast and of speaking, as saith const. and is made and composed of soft flesh, full of hoales lyke a spounge. It is sin­newie, for feelyng and moouing: it is ful of holes, that the sauyour: may pearce and come the rasilyer to the sinnewes, that make the taast, to the which [...]ome ma­ny veynce full of bloud, therefore it is red in colour. All this worketh it by the same skinnes that close the space of the mouth and [...]oofe a [...]cue: and on the ouer side the tongue is all seene, on the nether side it is seene to the strings, by y ^e which it is fastened to the chinne, and so the rootes and mores of the tongue, and the subtill sinewes by the which it laketh feelyng and mouing of the spirites, be hid and vnseene. As Const. saith, in some the tongue is constrayned more than it needeth; insomuch that it maye not moue into diuers parts, therefore it nee­deth to [...]at the strings to haue the larg­er mouing be all the space within the mouth. The tongue is subiect to haue many passiers and grieses, as in the sub­stance therof, & in the sinewes, that c [...]me, theet & therefore in Viatico Cons.saith, The tongue of a beast is seth quiet mo­uing, & the vse of speking, the cause ther­of commeth of defalt of [...] of ma­ni [...] y ^e braine by stap­ping of y ^e [...]wires, by y ^e which, y ^e vertue of feeling passeth: somtime of a postume, either of vlains y ^e rise on y ^e tongue: som­time by ye [...]per defaults in y ^e substance of y ^e tongue, as euill cōplection; by y ^e which y ^e feeling [...] st [...]pered by too gret heat or colde, or monsture, or drinesse, or a po­stume, or [...]wolting, and such other. And if the tongue be grieuouslye swollon, it betokeneth encosse of heate: and if it be white, it betokecneth coldness; & if it be soft, it betokeneth moysture: and if it be drie & rough, it betokeneth drinesse. And all such things, let the vse of the tongue, [Page 46] or take away all the vse or part therof. If the tongue seemeth whole and with­out wemme, and the speach fayleth: the default commeth of the braine, or of the sinewes of feeling stopped. Some­time loosing of speach commeth by loosing of wit, as in phrensie and Litargi. Madnesse and for­getfulnes. Hi­therto speaketh Constantine in viatico. In Pantegni, Constantine assigneth other defaults of the tongue, where hée sayth, That there ryse broad blaines spread into the vtter skinne of the tongue, as it faceth in children that suck euill milke: And these blaines be some­time white, and sometime blacke. And sometime happeneth a Postume in the tongue, that maketh it greatly swollen, and passeth out of the mouth: and that Postume is called, outlawing of the tongue is called. And another Postume of the tongue Rana, a Frogge. For be­cause it is bread as a Frogge vnder the tongue, and taketh awaye and benim­meth the vsage of the tongue. And so it is called a dumbe Frogge, for the effects and déed Also there is an other postume of the tongue, full of bloud, whereby all the tongue is gréeued, and the speath and tast is le [...]. By gleamie humours, that haue maistery in y ^e tongue, y ^e sence of tast is corrupted and chaunged so that sweet things séeme bitter and wearis [...]e: and contrariwise as sayth Galen. Also Ga­len sayth, that sometime it happeneth, that the tongue stuffeth and flamereth by too much moisture when the stringes of the tongue may not stretch and spread into the utter parts thereof for too much moysture, as it fareth in dronken men, that stamer when they bée soe much in moisture in the braine. Therefore Ga­len sayth, that kindlye stamering men, [...] through too much moisture of the braine, or else through too much moi­sting of the tongue, or for both. Also that superfluitie of moysture is the cause why that some men maye not readilye pronounce all letters: but sometime sowne it for I, other C, for L, as it fa­reth in children that spel and corrupt ma­ny letters, and cannot pronounce them, All this sayth ( Galen [...]er Aphoris. lpod. [...]. Ratteling men moyste: for too much moysture of such men, which is cause of ratteling, commeth to the stomacke, and maketh oft the bow­ells slipper, and bréedeth Diarrian, Diarrian, Dialym. that is the flire of the wombe, as sayth Ga­len. Also in Paotegi [...], Constantine saith, that in the sides of the stringes of the tongue be some veines that serue the tongue of spittle, and these veines spring out of the beginning of the tongue. And of these veines come a flumatike moy­sture, that is called spittle, and so Phisi­tions call them the veines of spittle, and the hours of spittle. The beginning of the tongue, wherof the veines come and spring, is white kirnell flesh, and brée­deth spittle, that moysteth the tongue, and tempereth drinesse of mea [...]d in­treaseth the iuyce thereof, as it shall bée sayd after. Aristotle. b. 6. saith, that some sheep haue white vaines vnder: y ^e tongue, and they haue white lambes: and some haue blacke vaines, and they haue black lambes. Then galyer briefly of that is said, that the tongue is a substance [...] bloudie, and holow, and receiueth the in­fluence of spirit, and is hot and moist in complection, and slender and euerlong, in disposition shapen as a swoorde in the formost part, redde in coulour, set in a holow & moist place, to moue easily, to fore the speach And voice, to know sa­uiours, to moist the month by emission of spittle, & to tell the mouing of thoughtes of the soule. And it is closed with y ^e téeth and lips, as with double wal, and in ma­ny beasts concerning the forme, it hath a diuers shape. For in some beasts it is short & great, & in some contrary wise. They that haue great tongues heuie ho­low or sad voice, and contrariwise: and some beasts haue tongues meltineable & healthful, which commeth either of the goodilesse of kinde & of some other hidden prope [...], as the tongue of a hounde, as sayth Cassioderus: and some Hane slai­eng tongues & venemons, threnath mal­lise & woodnesse of the humour hath mastery therin, as y ^e tongues of serpents, adders, dragōs, & of a wood hound, whose biting is most venemous, his tongue hā [...]eth alway without y ^e mouth, & droppeth veill, corrupteth & inketeth y ^e water, in [Page] which it falleth in, and who that drink­eth of that water shall become mad, as sayth Auicen and Constantine in trac­tu de venenesis animalibus & venenis. And Aristotle sayth, that the tongues of Adders be blacke, wan, or reddish, speck­led, sharpe, and in moouing most swifte. And that happeneth through the mad & venemous humour, the which so swiftly moueth the tongue, that one tongue sée­meth forked and twisted. And though the tongue of an Adder, that is called Aspis in Latine, is full of deadly venim while it liueth in the bodie of the Adder: Aspis a serpēt whose dead tongue giueth war­ning of venim. yet when it is taken from the bodie of the Adder and dried, it looseth the venim: and by it is knowne when venim is present. Therefore in the presence of ve­nim such a tongue vseth to sweat. Ther­fore such a tongue is néedfull and profi­table, and is accounted precious among treasures of kings, though it were vene­mous, &c.

¶The properties of Spittle. Chap. 12.

THe spittle is a flumatike humour, bread in the kindly vaines of the tongue, as sayth Constantine. Spittle is kindly moist and white in coulour, and by continuall mouing of the tongue, and the spirituall instruments it is fomie, wearish, and sauourlesse. For it is able to take all manner fauour. For if it had a certeine sauour of his owne, it shoulde not receiue other sauour. Also Constan­tine saith, that the spittle is meane be­twéene the skill of tast, & the thing that is tasted. For nothing is tasted by the wit of tast, but if the sauour thereof bée presented by the spittle in the limme of tast. Therefore the Spittle is chaunged and lykened by the sauour of the thing that is taasted. Constantine sayth, that Spittle is néedfull to moyst the mouth, that the mouth be moysted by the bene­fit of the spittle: and also to prepare the first digestion. For drie meate taken in the mouth, may not be sent profitablye in the stomack, except it be wet first, and moysted by the spittle. For without help of spittle, a drie thing may not be easily swallowed. Also the Spittle is profita­ble to either verding of superflu [...]tie of y ^e braine, and of the lungs. For such sni­tings made hard or clawmie with heate or with colde: cannot so castlye be spit­ted and pot out by the doore of y ^e mouth, but if they be first made able and supper to passe out by helpe of the humour of spittle. Of fasting spittle. Also the spittle of a man fasting: hath a manner strength of priuie infec­tion. For it gréeueth and hurteth the bloud of a beast, if it come into a blee­ding wound, & is medled with y ^e bloud, as in Tractatu de venenis the foresayd Authours tell. And that peraduenture is, as saith Auicen by the reason of rawnes. For rawe humour medled with bloud, that hath perfect digestion, is contrarye thereto in his qualitie, and disturbeth the temperance therof, as Authours say. And therefore it is that holy men tell. & Pli­mus sayth. That the spittle of a fasting man slayeth Serpents and Adders, and is venim to venemous beasts, as sayth Basilius super illud verbum in exemo­ron: Mans fasting spitle doth kill serpents. He shall bruse thine head, and thou shalt lie in a waite vpon his héeles and steppes Gen. 3. Also as Galenus super Aphotis. sayth, In the spitting of rawe humour & filth, is [...]isik and fluxe bread: And where the spittle is held and with­drawen, men die, &c.

Tisike men alway cough because of the Botch, of the lungs. And by spitting they discharge themselues of the matter, of the botch of the lungs, as well as they may. But yet death followeth, when they may not spit. For spittle helde and kept in with matter, stoppeth the vaines of the holes within: and so men y ^t haue the Tisicke be stifled and die. Also as Galen sayth in li. Gil. betwéene. Sputum and Saliuam, there is difference. For spittle that is called Saliua in Latine, is the super fluitis of kindly féeding of the breast, and gendereth in good digestion. And the spittle that is called Sputum, commeth to the breast by diuerse kindly courses, and by courses that be not kind­ly, and is not alwaie digested and defi­ed. And therefore Sputum, that Spittle in sharpe Agues, and Postumes, if it passe easilye with tokens of digestion, [Page 47] and without trauailous cough, it betoke­neth strength of vertue, and failing of the euill: and it is sayde in Pronostre. and againe ward. Therefore Golen and other Commentours there tell, that in eyther spitting wée shall take héede generallye of thrée things: of Coulour, small, and Sauour: For if the spittle be blo [...] in co­lour, Bloo, is a bliewish rawnes of the hu­mour. it betokeneth hurting and grieuing of the heart, and of the spirituall mem­bers. And if it be redde, meddeled with rotten bloud, it betokeneth Botches of y ^e lungs. And if it be stinking in sauour it betokeneth corruption within. Also if it bée bitter either sowre in sauour, it betokeneth that corrupt humours haue mastery in the stomacke & in the lungs, or else in the substaunce of the tongue. Also much spittle is a token of flumatik complection: therefore in olde men is much great spittle and thicke, gleamye, and reaming, after the strength of colde, and wasting of the substanciall moy­sture.

Of the voice, Chap. 23.

Vox. A Uoice is a very thin smiting of the ayre, and shapen with the wrest of the tongue, as saith Isidore & Priscian. The instruments of the voyce be many as sayth Constantine, that is to wit, the lungs, the arterye strings, the throate, and lidde of the organe, the mouth, the téeth, the lippes, and the tongue. For without the seruice of these, the voyce is not shapen. And some of these receiue the voice as the lungs, with the recepta­cles, organe, and pipes thereof. And some order the voire, as the lidde of the wo­son The [...]a­taunce of the thro [...] as Constantine sayth, that maketh the voice faire & strong, when it is pro­portionate to other instruments: and it tempereth the aire that commeth in, and letteth and kéepeth that the ayre passe not too soone out; and saueth and letteth the throat, and the organe from dust, that would fall therein. Some send out the voice, as the pipes of the lungs and the organe, that be as it were pipes: the which if they bée lyght, cleane, tempo­rate, and smooth: they make the voyce euen and temporate. And if they bée rough, and ouer measure broade, ey­ther straight, or else, too much awrye, they make the voice ouer sadde or slen­der sowne or vneuen. Then to shape the voice, the aire is receiued in the leaues of the lungs, and by ordinate moouing of y ^e organe, the aire commeth out of the mouth: and so by swifte mouing of the air and by stretching of the instru­ments of the voice, the sownd is made; the which in the mouth of a beast is brought forth, and shapen with the wrest of the tongue, is called of wise men a voice. Hue vsque constantinns is Pan­te [...] liber 4. Aristotle sayth, that the lungs be the first receiuers of the voice. And therfore euerye beast that is with­out lungs, is without voice and speach. Speaking is distinguishing of voice. And so euery beast that hath no tongue vntyed, as he sayth- Ibideni. [...]ées and Flyes haue no voice, Flies haue none o­ther soūd but by theyr vvings. but they make & noisy in flieng, stretching, and drawing, two wings by the aire, that falleth be­twéene the bodie and the wings, and so doe long Flies. And by experience they make no sownd sitting, but onely flieng, but a Frogge hath a proper voice, and his tongue is applyed to the mouth a­fore, And that part of the tongue that is nigh to the pipe of the lungs is vntied. And therefore he hath a proper voice, and it is called coax in Latine. And maketh not that, but in the water onelye, and namely in the male in time of bréeding, when he calleth the female by a voyce knowne. The Frogge multiplyeth the voice, when he putteth the neather iawe into the water, and stretcheth the ouer iawe. And by stretching of the two iawes, they make a noyse and voice. And for the greate force of stretching, theyr eyen shine as Candles. They sing and crye more by night then by day. For then is the time of theyr, gende­ring. Also there he sayth, that small birds crie and chatter more then great, and namely in time of gendering: for then is greatest chattering and crieng of birdes. And he sayth, that the Cocke croweth ofte after battaile and victo­rye.

Also it is so among birds and foules, [Page] that the male crieth and not the female. As the Cocke and males of Quailes. Speaking is appropried to mankinde: Men that bée kindly dombe be deafe they haue voice, & all vndistinct as saith Aristotle also in Eodem liber, he saith, that all females haue smaller and shar­per voice then males, except the cowe, that hath greater voice then the bull. Al­so there he saith, that pasting of spearme in males is in the time of chaunging of the voice, and that is in the time and end of 14 yeares yet sometime the voice changeth sooner in some men, which sig­nifieth the stirring of Venus. And there he saith. When horse beginne to gender, theyr voice is greater, and likewise the Mare, but the voice of the Mare is more cleere: also the voice of the Males change when they be enamoured. Also in lib. 8. it is sayd, that the voice of all foure foo­ted beasts chaunge, & bée made lyke the voice of women when they be gelded. And liber. 19. it is said, that the cause of sharpenesse and of chaunging of voyce, is by chauging of age. For the voyce of young beastes is sharper then the voice of olde: and the voice of women is shar­per then the voice of men: and the voice of all beasts is sharper in youth then in age. And he sayth, that many females and many younglings crie with a sharpe voice, for by féebless they moue but lit­tle and scarce aire, and that that is little and scarce, is mooued swiftly, and swift is sharpe: The heauinesse of the voyce followeth the slownesse thereof, & much aire is slowly nideed. Males and olde men moue much aire, and therfore they haue greater voice. Males haue stronger sinewes and strings then females: and olde men haue stronger then children, & vngeldod haue stronger then gelded. Hi­therto speaketh Aristotle. Then an euen, close and strong binding and a pis­ant voice, meane betwéene heanie and sharp, is good & pleasant. As contrariwise a voice quaking, hoarse, and rough, fée­ble, and discording too heauie, or too sharpe, is euill and dispraised. For a dis­cording voice & an inordinate, troubleth the accorde of many voices. But accor­ding voice swéete and ordinate glad­deth and moueth to loue, and she [...]wesh out the [...]umors of the s [...]e, and wishes­seth the strength and vertue of the spi­rituall members, and shewesh purenesse and good speak on of al them, and reser­ueth [...], & putteth of desease & sor­row. And maketh to be known the male and the female, and get [...], and w [...]mneth praising, also chaungesh the affectinn of the hearers as it said in y ^e s [...]bles of one Orpheus, [...]Orpheus a Thraciā born, very­cunning on the sharp As for his musicke to trees stones, & beasts, was Anti­thecin, it ended to check idle, euill, and en­seemely manners. that pleased trees, woods, hills, and stones with swéete melodie of his voice. Also a farre votte is according and friend to kinde, and pleaseth not one­ly men, but also bruite, beasts, as it fa­reth in Oxen that hée tired to frauaile more by wéere long of the herde, shew by strolies and prickes. Also [...]ildes and foules haue liking in melody of swéete voice, in so much that oft by swéete noise the soules bringeth them to grinnes and snares, as the Poet sayth. The pipe sin­geth swéetly while the soule deceiueth the bird.

Also by swéet songs of harmony and accord of Musicke, sicke men and fran­tike come oft to their witte againe and health of body. Wherevpon Constatinus in viatico particula. 2. cap. 1. de amore, que dicitus hereos, sie dieit. Fevv such handle [...]s of musick in these daies, for then the Couters, Prisons, Marshai­se, and Kings beneth. vvold not be so full of poore oppressed debters. A preordinaunce of God not common to nature.

Some men haue solde that Orphe­us reporsed: Emperours desire mée to feasts, to haue liking of me, but I haue liking of them, which would bend theyr hearts from wrath of mildnesse, from sorrow to gladnesse, from couetousnesse, to largenesse, from dreade to boldnesse. This is the ordinaunce of Musitions, that is knowne aboue the swéetnesse of the soule. And with swéete melody some­time frends be put of, & compelled to passe out of bodies: as it fared in Saule, out of whom an euill spirit was compelled to passe by the voice of Dauid, as it is written. 2. Reg. 17.

Now it is knowne by these foresayd things; how profitable As profi­table as an clo­quent tongue with good conditions. is a merry voice and swéete; And contrarywise is of an vnordinate voice & horrible, that glad­deth not, neither comforteth: but is noi­full and discomforteth, and grieueth the eares and the wit. Therefore Capitulo supra dicto Constantine saith: That a [Page 48] Philosopher was questioned, why an horrible man is more heauie then anye burden, or wit. Because he wan­teth both speech & manners. And men seeing that he answered in this manner. An hor­rible man is burden to the soule and wit &c.

¶This sufficeth at this time of the voice good and euill: for it is rehersed a­fore of thinges letting the voice in the treatise of the tongue, and yet it shall be spoken of héereafter.

Of the throate. Chap. 24.

THE throate is the vttermost parts of the pipes of the lungs, Gutter ris lugu­lus, Cur­gulio, & Canna Pulmonis the lung pipe and vvesen. as sayth Constantine, and is of double helpe. The more and the first is to draw and send aire, the second is to receive and bring in meate and drinke, and to make the voice and sownd. The substaunce of this pipe is gris [...]lye and harde, that when the ayre goeth out, the voice shuld bee cleere. For the hearsenesse of the voice commeth of the moysture of the organe of the lungs. The voice is made and composed of thrée gristells, the first is knottie and bending outwarde, and within hollowe. The second is more then the first, and is set fast in the mouth of the stomacke. The third gristell is in the middle betweene the first and the se­cond. Of these three gristells the throate is made, as it were cheined togethers, that it maye open and close. And all the substaunce of the throate is closed with­in the same clothing and skinnes that cloth the tongue and the roose of the mouth. The hollownesse of the throat, in the which ayre commeth in and out, hath a bodye composed lyke the tongue, of gristells, fatnesse, and skinnes. And Phisitions cal it y ^e tongue of the throat, or Cataracta: and is the first instru­ment of the voice, as it is sayde. And the voyce may not bée, but if this Cata­racta waye bée closed. For if the waye of the throate bée open, the voyce maye in no wise bée: for the ayre passeth out little and little. And therefore the ware of the throate is needfull to with-holde and [...]ose in the breath. And for that the throat is somtime grieued by humours, that come downe from the head, thereof commeth hearsnesse of y ^e throat & cough, & sometime it happeneth by drawing of corrupt and drie aire. And sometime it chaunceth by entering in of dust. There­fore the throate hath nerues and gristels to withstande and let the dust, & other such grieuous thinges, that they enter not to the lungs: and that is needfull to make the voice fayre, strong, and rea­die. And it releeueth the aire that com­meth in, and tempereth the coldenesse thereof. Therefore some men die when that the tongue of the throate is cut: for then too much ayre entereth and cooleth the throat and the lungs, then the throat is a needfull instrument to make & shape the voyce, and to bring in meate and dislike to the first place of digestion. that is the stomacke: And is long and round to drawe in and put out much aire: the more easily to coole the heate of the heart, and it is more hollowe in ey­ther end, and straight in the middle to shape the voyce the better. And it is made and composed of diuers gristells, that couer themselues in a cup, to bee the stronger, and to bend it selfe the easilier, to varie the voyce by tendernesse of the gristell. [...]inde ordeineth wisely aboute the throate, double o [...]ce, néedfull to a beast, and double hollownesse of waye. It hath a pipe waye to drawe the ayre and breath. And it hath an open way to take meate and drinke. And this double waye is departed in two, by a couering that is called Epiglotum: and is in the vttermost part of the throate, as it were cloth or héeling to couer the two holes of the throate. And when kinde desireth meate, the hole of the breath is closed, & the hole of the receiuing of the meate, openeth it selfe. And in likewise when kinde desireth breath, the other hole of the throat closeth, and stoppeth it selfe at ful. Also the throat is oft greeued by com­passion without, and by many griefes, and sometime by vnwise and vnware taking of meate and drinke. For if the meate some in at the way, by y ^e which breath is drawen. y ^e waye of the spirite and breath is lightly closed and stopped, Greedye apetite is hurtfull. and the beast is choked & stifed. Some­time [Page] by gathering of humours & ruine. The humours come from the head the pipes of the throate, and they maketh there a postume: and if the matter bée cholarike and coniealed, it stifleth & ouer-commeth the body spéedely. For as Con­stantine saith, It straighteth the breath, so that the sicke man may scarcely take meate and drinke, and is full of griefe and sorrowe. And if the matter bée of bloud, the sicke man séemeth full of cor­ruption in the bodie, Cause of bloud. red in the face, the vaines be full, and the pulses: the swel­ling is hot and swéet by plentie of bloud. And if the matter be of redde Colera, Of Cho­lera. then the forehead aketh, and hath great anguish Then is great heat with great thirst, and bitternesse in tast. And if the matter be of Flegma. Flegma then the tongue not onely aketh but swelleth, and is softe. And if it be of falt steame, all that com­meth in the roote seemeth salt: & the voice is made like as it were the voyce of young whelpes. For by drinesse of the salt steame, the arterie Trachea is made straight, as sayth Constantine. And it happeneth, that this matter is sometime all gréeued within the skinne, that de­parteth the way of the breath, that is cal­led Trachea arteria, Trachea arteria, y ^e vvesand or throat boll. from the way of the meate and drinke, that is called Isopha­gus, and brédeth Squinanci, that slayeth in one daie: For by pressing and thru­sling togethers the waie of the breath: the frée passage of the ayre that shoulde come to the heart, is forbid and let, and by wringing and pressing of Isophagi, the way of meate and drinke is forbid & let. And sometime this matter is gathe­red within, and sometime without, and then againe it is called [...]quinanci and is not so perillous as the other. And sometime all the matter is without, and is called Sinancia, and is lesse perillous. In all these is strong ach of the throate, and namely in the first with stifling of the voice, and straightnesse of breath: and so full the sinewes be of Squinantia, and the chéekes haue so the crampe, that vnneth the téeth may be opened with an hammer. And the tongue is so shortned that it is vnneth drawen out or neuer. In all these euills that grieue the throat, swift breathing is a good token: for: then the waye of the breath is not ouer pres­sed. Therfore it is not in daunger of stif­fling. Nothing is more to dread in this euill then loosing of breath: For a beast may not be without breath the. 27. That is the space of a quatet of an house, that is minutes. & the end 7. after in minutes, in one houie. part of an houre, without great perill. These euills and many other the throate inf­fereth, as Constantine saith, as with whelks, pushes, & swellings, immoderate thirst, hoarsenesse of voice, that commeth of so much moisture shedde in the way of the pipe of the throate, and letteth the voice: and sometime taketh it away, and roughnesse of voice that commeth of dri­nesse of aire, either of the bodie, of the meate and of drinke, either of dust that maketh the instrument of the voyce rough. This that is said of the voice suf­ficeth at this time.

Of the necke. Chap. 25.

THE Necke is called Collum in La­tine, Collum. because it is great and round, & beareth and susteineth the head. The for­most parte is called Gula, and the hin­der Ceruix, the nowle, as sayth Isidore: And hath that name, for by that parte the marrow commeth to the ridge bone. Therefore Ceruix is sayd. Quasi via ce­rebri, as it were the way of the braine, as sayth Isidore. The necke is a round member, and racane betwéene the bodye and the head, and is bonnie, made and composed of many bones and sinewes. It is boanie to be the more strong to susteine and beare the head. It is sinewy to make quicke mouing, and to send fée­ling to the neather partes of the bodie. The necke receiueth and taketh of the braine influence of y ^e vertue of mouing, and sendeth it by sinewes to the neather parts of the bodie. The necke ought to haue a concord and proportion with the head. For if the head bée temperatye great, and the nape of the necke in mea­surable quantitie, it betokeneth lightnes of complection and disposition, as sayth Constantine. And if the head be little, & the necke great, not proportionate to the quantitie of the head, it betokeneth great superfluitie of matter, and default of the [Page 49] vertue Informatiue of shaping. And such an head is trauailed & grieued with head ach, and ach of the eares, as sayth Constantine. Aristotle. li. 14. saith, that the disposition of the necke varieth and chaungeth in beasts and in soules. For in foure footed beasts with thicke bodies and meane thighs, the necke is short and great: and much strength of such beasts is in the necke. As it faceth in Oxen, Bulls, Beares and Wolues, the most strength of thē is in the bone of the neck: and therefore Oxen be commonly yoked by the necke. And beasts with long thighes and greate bodies haue oft long necks, and that is néedfull for to pasturs or feede. As it faceth in Horses, Camels, Hartes, and such other beasts. And the most fairenes of an horse is in the neck. For by the beginesse, and thicknesse, and stretching thereof, he is accounted fierts in courage of many men. Also in eo. li. Ari. saith, y ^e soules y ^t haue crooked bills, hath short neckes, as it farth in Goshaukes, Eagles, & Sparhaukes. And soules that haue long billes and straight, haue long neckes, as it fareth in Crames, Hearnes, Bées and Ganders: and that is for to get then meate in déepenesse of moeres, fennes, and riuers. Also he sayth there, that all soules that haue long bills, haue great neckes and thicke, and flye with the neckes straight out, and if they haue long néetres and stretching forwarde, they bēnd and plye them as it wet fol­ding or pleytes, when they flye. Also he saith, that if a beast hath long thighs, he hath a long necke: and if he hath short thighes, so hath a short necke. Euerye beast that hath a necke, and he breathe not, he hath none aire within. Also eue­ry beast that hath a necke, hath lunges, and that beast that draweth no ayre in, hath no necke.

All beasts that forward winde them­selues round as a ring, haue no necke distinguished from the body as fist [...]e [...]. Celes, and adders, and such other long wormes that head themselues, and that for they haue no shoulders. For nothing is called the neck, but that member that is betwéene the head and shoulders, as saith Aristotle there.

¶Of the shoulders. Ca. 26.

MAns shoulders are called Humeri in Latine, Humerus for distinction betwéene man and other beasts, and so our shoul­ders be called Humeri, and haue armes, as saith Constantine. And the shoulders are composed of diners bones, of which the Scoptula operta. Scapula [...]. shoulder blades be chiefe, & are called blades, for y ^e they be shapen as a broad sword. Spaton, is to vnderstand, broad, & these bones be néedful, as Con. saith, for double cause, either so defend the breast, that it be not greued behind by outward things: or els to binde togethers the bones of the shoulders, that be hollowe within, and bending outward. The hol­lownesse within is néedfull to helpe the ribbes, and these bones haue knottes, which be called the eyen of the shoulder blades, as Phisitions lay, and haue that name of office: for as the eyen defend and ward all the fortparts of the body, so these defend and kéepe behinde the breasts and ribs: these eyen be hollow, that the sharpnesse of the shoulders may enter. The shoulders blade hath two sharpnesses, that one is behinde lyke to a rauens bill, by the which the shoulder blade is bound to the forke, that it [...]e not out of his ouer place inward: heer­to kinde sendeth and setteth that other sharpenesse of the shōulders, that it shuld not passe our downward. The twisted forkes be néedfull to binde the shoulders, and to depart them from the breast. The bones of them be round without, & hol­low within, and bound to the tendernes of the breast, and behinde to the place called, the rauens byll. The bondes of them be griftly bones, and are called, the heads of the shoulders, and onelye set to cheyne or fasten the shoulders lynke wise togethers. Héereof & follow­eth, that the shoulders be néedfull to defende the spirituall members, and to binde and cheyne togethers the boanes of the breast, of the armes, and of the ribbes.

Also to beare by the boanes and ioynes of the necke. Also they are néed­full to beare burthens and wayghte, [Page] for by reason of their boninesse and sin­newinesse, they be verye strong & migh­tie. Also after the head, the necke is highest of the bodye aboue other lyms, that be set vnder the head, as it fareth in all beastes. And sometime the shoul­ders be grieued without by woundes & by diuers hurtings, and by continuance of great trauayle and bearing: and then they be chiefely cured by rest, or by annoynting with some oyntments. And Aristotle saith li. 7. that men vse to an­noynt the ioynts of the Elephaunt with Oyle Olyue, the more easelye to suffer trauayle and charge of bearing, and to sleepe the better. Also sometime y ^e shoul­ders be grieued by flowing of humors, that come to the ioynts in the sinewes of the shoulders, by the which, the sin­newes are grieued and let in their ef­fectes and dooings. And sometime the ioyntes are full of superfluitie of hu­mours, by the sharpnesse and byting whereof, ache breedeth in the sinewe of feeling.

¶Of the Armes. Cap. 27.

BrachiumARmes are called Brachia in Latine, and haue that name of Darim in Greeke, that is strong as sayth Isidore. In the armes be brawnes-called Tho­ri, and they be of great strength, and are called Thori, for that they be defending members, as sayth Isidore. Constan­tine sayth, That the arme is made of two boanes: one is aboue, that is cal­led the ouer Cubite: and the other is beneath, that is called the neather Cu­bite. The neather boane is more than the other; for the bearer shoulde beée more stronger than the thing y ^t is born. The arme is cheyned together with the ouer shoulder, and is [...]itte with most strong sinewes: by [...]cane of which sin­newes, the arme taketh féelyng and spée­die mouing & sendeth it after to y ^e hande. The armes be round, to be more able to worke, to moue, and to withstand the better, that they be not lightly grieued. And they be bending any p [...]ant in thrée ioynts, that is to wit at the hand, at the elboe, & at the shoulders, to be the more able to quicke mouing, & more ready to be obedient to y ^e commandement of the will. Also in comparison to other lims, y ^e armes be lesse fleshie, & that is through the substance of bones & sinewes, of the which they be cōposed, & to haue y ^e more vertue & strength: For in the armes is the most strength of a man, to beare, to lyfte, to hold hard, to put from, to fight, & to worke. Also the bones of the armes be great, hard, holow, and ful of marow. They be great & hard, that they breake not lightlye: they are hollowe, that they should not be too heauie by massiuenesse. They are full of marrow, to moyst the drye and hard bones by fatnesse therof: and that the spirites that come from the sinewes and veynes be saued by tempe­rance of marrow, and nourished. They are cloathed and couered with skinne, brawne and strings, with flesh among: that they should not be lyghtly hurt & grieued by any thing without. And also they are couered in ioynts & whirlbones, with gristles, that the sinews of féeling he not grieued by hardnes of bones, that smite and moue together, & that the same bones in their ioynts, moue the more speedely by smoothnesse and softnesse of gristle, and that they be not taried, ney­ther let by méeting and féeling of rough­nesse. Also for that the armes are nigh the heart, they take spirite and pulse by veynes and strings and diuers chaung­ings, for to know and shew the state of default or profit in the veynes of pulse. Also for the armes are nigh the braine, they haue a kindly and a priuie accorde with the head, and take of him influence of priuie vertue [...] And therefore for de­fence of the head by féeling of kinde, & without aduisement, y ^e ar [...]ws put them forth against hard strokes. Also y ^e veyns of y ^e body, & namely they that are about the head and the heart, & the liuer; come together: in the hands and the fingers, & féede them. And therefore they that féele themselues full of bloud & grieued, vse to open some veyne of the armes: and so the armes are oft times wounded and grieued to cause the other lims to haue the profite of good heale.

Also Phisitions say, as it is written in [Page 50] libro de Flebothomia, Flebotho­mia, is [...] [...]ear [...]e d [...] [...]e [...] of [...] [...]o [...] [...]es. Fle [...] and Tema [...] that is opening or cutting of [...] [...]aine. In Latine it is na­med Mi­nucio san­guinis. In Eng­lish, let­ting of bloud. he that is sick on one side of the bodie shall open the vaine on the other side. And so he that is grie­ued in the right side is let bloud in the left side, and so of other. Except the mat­ter be venimous, or else post [...]ate. For then the bloud should not be drawen to the other side, least the venim of the mat­ter passing by the heart, either by some other member, that is noble, bée hurt and griued as it is said ther. Also the armes for profit of other partes of the bodye, serue each other: And for kéeping of other members, they bée wounded and stri­ken and made to bléede, and they faint or yéeld not, and they abide strokes. Ga­len sayth, that the armes haue this pro­pertie, that what the heart loueth, the armes loue and imbrace it cheerefullye. And whom they know, that the heart lo­ueth, they be [...]lip it, and set it as nigh the heart as they maye: Insomuch that if they might, they woulde print it in the heart all that the heart loueth. Also in Acutis Febribus, A sharpe or deadly feauer termed the pestilent Ague. vncouering and put­ting out of bare armes is token of death.

¶This that is spoken of the armes, and of the properties of them sufficeth.

¶Of the hands. Chap. 28.