Examen de ingenios. = The examination of mens vvits In whicch [sic], by discouering the varietie of natures, is shewed for what profession each one is apt, and how far he shall profit therein. By Iohn Huarte. Translated out of the Spanish tongue by M. Camillo Camili. Englished out of his Italian, by R.C. Esquire.

CHAP. XII.

How it may be prooued, that of Theoricall Phisicke, part apper∣taineth to the memorie, and part to the vnderstanding, and the practicke to the imagination.

WHat time the Arabian Phisicke flori∣shed, there was a Phisition very fa∣mous, aswell in reading, as in wri∣ting, arguing, distinguishing, answe∣ring, and concluding; who, men would thinke in respect of his pro∣found knowledge, were able to re∣uiue the dead, and to heale any disease whatsoeuer, and yet the contrarie came to passe: for he neuer tooke anie patient in cure, who miscarried not vnder his handes. Wherat greatly shaming, and quite out of countenance, he went and made himselfe a frier, complaining on his euill fortune, and notable to conceiue the cause how he came so to misse. And because the freshest examples af∣foord surest proof, and do most sway the vnderstanding, it was held by many graue Phisitions, that Iohn Argen∣tier, a phisition of our time, farre surpassed Galen in redu∣cing the art of phisicke to a better method: and yet for all this it is reported of him, that he was so infortunate in practise, as no patient of his countrey durst take phisicke

at his hands, fearing some dismall successe. Hereat it see∣meth the vulgar haue good reason to maruell, seeing by experience (not onely in those rehearsed by vs: but also in many others with whom men haue dayly to deale) that if the Phisition be a great clearke: for the same rea∣son he is vnfit to minister.

Of this effect Aristotle procured to render a reason, but could not find it out. He thought that the cause why the reasonable Phisitions of his time failed in cu∣ring, grew for that such men had only a generall notice, and knew not euerie particular complexion, contrarie to the Empiricks, whose principal study bent it self to know the properties of eueriy seuerall person, and let passe the generall; but he was void of reason, for both the one and the other exercised themselues about particular cures, & endeuoured (so much as in them lay) to know ech ones nature singly by it selfe. The difficultie then consisteth in nothing els than to know, for what cause so well learned phisitions, though they exercise themselues all their life long in curing; yet neuer grow skilfull in practise, and yet other simple soules with three or foure rules, learned verie soone: and the schollers can more skill of ministring than they.

The true answere of this doubt holdeth no little dif∣ficultie, seeing that Aristotle could not finde it out, nor render (at least in some sort) any part therof. But groun∣ding on the principles of our doctrine, we will deliuer the same: for we must know that the perfection of a phi∣sition consisteth in two things, no lesse necessarie to at∣taine the end of his art, than two legges are to go with∣out halting. The first is, to weet by way of method, the precepts and rules of curing men in generall, without descending to particulars. The second, to be long time

exercised in practise, and to haue visited many patients: for men are not so different ech from other, but that in diuers things they agree; neither so conioyned, but that there rest in them particularities of such condition, as they can neither be deliuered by speech, nor written, nor taught, nor so collected, as that they may be redu∣ced into art: but to know them, is onely granted to him, who hath often seen and had them in handling. Which may easily be conceiued, considering that mans face, being composed of so small a number of parts, as are two eies, a nose, two cheeks, a mouth, & a forehead, nature shapeth yet therein so manie compositions and combinations, as if you assemble togither 100000 men, ech one hath a countenance so different from other, and proper to himselfe, that it falleth out a miracle, to find two who do altogither resemble. The like betideth in the foure elements, & in the 4 first qualities, hot, cold, moist, and drie, by the harmonie of which, the life and health of man is compounded: and of so slender a num∣ber of parts, nature maketh so many proportions, that if a 100000 men be begotten, ech of them comes to the world with a health so peculier and proper to himselfe, that if God should on the sodaine miraculously change their proportion of these first qualities, they would all become sicke, except some two or three, that by great disposition had the like consonance and proportion. Whence two conclusions are necessarilie inferred. The first is, that euerie man who falleth sicke, ought to be cu∣red conformable to his particular proportiō; in sort, that if the phisition restore him not to his first consonance of humours, he cannot recouer. The second that to per∣forme this as it ought, is requisite the phisition haue first seen & dealt with the patient sundry times in his health,

by feeling his pulse, perusing his state, and what maner countenance and complexion he is of, to the end that when he shall fall sicke, he may iudge how farre he is from his health, and in ministring vnto him, may know to what point he is to restore him. For the first, (namely to weet and vnderstand the Theorick and composition of the art) saith Galen, it is necessarie to be endowed with great discourse and much memorie: for the one part of phisick consisteth in reason, and the other in experience and historie. To the first is vnderstanding requisite, and to the other memorie, and it resting a matter of so great difficultie, to vnite these two powers in a large degree; it followeth of force that the phisition become vnapt for the Theorick. Where-through we behold many Phisi∣tions, learned in the Greeke & Latine tongue, and great Anotomists and Simplicists (all workes of the memory) who brought to arguing or disputations, or to finde out the cause of anie effect that appertaineth to the vnder∣standing, can small skill thereof.

The contrarie befalleth in others, who shew great wit and sufficiencie in the Logicke and Philosophie of this art: but being set to the Latine and Greeke tongue, touching simples and anotomies, can do little, because memorie in them is wanting: for this cause Galen said ve∣rie wel, That it is no maruell, if among so great a multi∣tude of men, who practise the exercise and studie of the art of Phisicke and Philosophie, so few are found to pro∣fit therein, and yeelding the reason, he saith, It requires a great toile to find out a wit requisite for this Science; or a maister who can teach the same with perfection, or can studie it with diligence and attention. But with all these reasons Galen goeth groping, for he could not hit the cause whence it comes to passe, that few persons profit

in Phisick. Yet in saying it was a great labour to find out a wit requisit for this science, he spake truth; albeit he did not so far-forth specifie the same, as we will; namely, for that it is so difficult a matter to vnite a great vnderstan∣ding with much memorie, no man attaineth to the depth of Theoricall phisick. And for that there is found a repugnancie between the vnderstanding and the ima∣gination (whereunto we will now prooue, that practise and the skill to cure with certaintie appertaineth) it is a miracle to find out a Phisition, who is both a great Theo∣rist, and withall a great practitioner, or contrariwise a great practitioner, and verie well seen in Theorick. And that the imagination, and not the vnderstanding is the power, wherof the phisition is to serue himself, in know∣ing and curing the diseases of particular persons, may ea∣sily be prooued.

First of all presupposing the doctrine of Aristotle, who affirmeth, That the vnderstanding cānot know particu∣lars; neither distinguish the one from the other, nor dis∣cerne the time and place, & other particularities which make men different ech from other: and that euery one is to be cured after a diuers maner; and the reason is (as the vulgar Philosophers auouch) for that the vnderstan∣ding is a spiritall power, and cannot be altered by the particulars which are replenished with matter. And for this cause Aristotle said, That the sense is of particulars, and the vnderstanding of vniuersals.

If then medicines are to worke in particulars, and not in vniuersals (which are vnbegotten, and vncorrup∣tible) the vnderstanding falleth out to be a power im∣pertinent for curing. Now the difficultie consisteth in discerning why men of great vnderstanding, cānot pos∣sesse good outward senses for the particulars, they be∣ing

powers so repugnant; And the reason is verie plain, and this is it, that the outward senses cannot well per∣forme their operations, vnlesse they be assisted with a good imagination, and this we are to prooue by the o∣pinion of Aristotle, who going about to expresse what the imagination was, saith it is a motion caused by the outward sense, in sort as the colour, which multiplieth by the thing coloured, doth alter the eie. And so it fareth that this selfe colour, which is in the christallin humour, passeth farther into the imagination, and maketh therin the same figure which was in the eie. And if you demād of which of these two kindes the notice of the particular is made, all philosophers auouch (and that verie truely) that the second figure is it which altereth the imaginati∣on, and by them both is the notice caused, conforma∣ble to that so commō speech, From the obiect, and from the power the notice springeth. But from the first which is in the christallin humour, & from the sightfull power, groweth no notice, if the imagination be not attentiue thereunto, which the phisitions do plainly prooue, say∣ing, That if they lance or sear the flesh of a diseased per∣son, who for al that feeleth no pain, it shews a token that his imagination is distracted into some profound con∣templation: whence we see also by experience in the sound, that if they be raught into some imagination, they see not the things before them, nor heare though they be called, nor tast meat sauorie or vnsauory, though they haue it in their mouth. Wherefore it is a thing cer∣taine, that not the vnderstanding or outward senses, but the imagination, is that which maketh the iudgement, and taketh notice of particular things.

It followeth then, that the phisition, who is well seen in Theoricke, for that he is indowed with great vnder∣standing,

or great memory, must of force prooue a bad practitioner, as hauing defect in his imagination. And contrariwise, he that prooueth a good practitioner, must of force be a bad Theorist: for much imagination can∣not be vnited with much vnderstanding and much me∣morie. And this is the cause for which so few are tho∣roughly seen in phisicke, or commit but small errors in curing: for, not to halt in the worke, it behooueth to know the art, and to possesse a good imagination, for putting the same in practise, and we haue prooued that these two cannot stick togither.

The Phisition neuer goeth to know and cure a dis∣ease, but that secretly to himselfe he frameth a Syllogisme in Darij, though he be neuer so well experienced, and the proofe of his first proportion belongeth to the vn∣derstanding, and of the second to the imagination: for which cause, the great Theorists doe ordinarily erre in the minor, and the great practitioners in the maior: as if we should speake after this maner, Euerie feuer which springeth from cold and moist humours, ought to be cured with medicins hot and drie. (Taking the token∣ing of the cause) this feuer which the man endureth, de∣pendeth on humors cold and moist: therefore the same is to be cured with medicines hot and drie. The vn∣derstanding will sufficiently prooue the truth of the ma∣ior, because it is an vniuersall, saying; That cold & moist require for their temperature hot and drie: for euerie qualitie is abated by his contrarie. But comming to prooue the minor, there the vnderstanding is of no va∣lue: for that the same is particular and of another iuris∣diction whose notice appertaineth to the imagination, borowing the proper and particular tokens of the dis∣ease, from the fiue outward senses.

And if the tokening is to be taken from the feuer, or from his cause, the vnderstanding cannot reach therun∣to: onely it teacheth the tokening is to be taken from that which sheweth greatest perill; but which of those tokenings is greatest, is only known to the imagination, by counting the damages which the feuer produceth, with those of the Syntomes of the euill, and the cause and the small or much force of the power. To attain this notice, the imagination possesseth certain vnutterable properties, with which the same cleereth matters that cannot be expressed nor conceiued, neither is there found any art to teach them. Where-through, we see a phisition enter to visit a patient, and by meanes of his sight, his hearing, his smelling, and his feeling, he know∣eth things which seem impossible. In sort that if we de∣mand of the same phisition, how he could come by so readie a knowledge, himselfe cannot tell the reason: for it is a grace which springeth from the fruitfulnesse of the imagination, which by another name is termed a readi∣nesse of capacitie, which by common signes, and by vn∣certain coniectures, and of small importance, in the twinckling of an eie knoweth 1000 differēces of things, wherein the force of curing and prognosticating with certaintie consisteth.

This spice of promptnesse, men of great vnderstan∣ding do want, for that it is a part of the imagination: for which cause, hauing the tokens before their eies (which giue them notice how the disease fareth) it worketh no maner alteration in their senses, for that they want ima∣gination. A phisition once asked me in great secresie, what the cause was, that he hauing studied with much curiositie all the rules and considerations of the art prognosticatiue; & being therin throughly instructed,

yet could neuer hit the truth in any prognostication which he made. To whom (I remember) I yeelded this answer that the art of Phisick is learned with one power, and put in execution with another. This man had a ve∣rie good vnderstanding, but wanted imagination: but in this doctrin there ariseth a difficultie verie great, and that is, how phisitions of great imagination, can learn the art of phisicke, seeing they want that of vnderstan∣ding: and if it be true that such were better than those who were well learned, to what end serueth it to spend time in the schooles? to this may be answered, that first to know the art of phisicke is a matter verie important: for in two or three yeares, a man may learn al that which the ancients haue bin getting in two or three thousand. And if a man should heerin ascertain himselfe by expe∣rience, it were requisit that he liued some thousands of yeeres, and in experimenting of medicines, he should kill an infinit number of persons before he could attain to the knowledge of their qualities: from whence we are freed, by reading the books of reasonable experien∣ced phisitions, who giue aduertisment of that in wri∣ting, which they found out in the whole course of their liues; to the end that the phisitions of these daies may minister some receits with assurance, and take heed of o∣ther-some as venomous.

Besides this, we are to weet that the common & vul∣gar points of al arts are verie plain and easie to learn, and yet the most important of the whole worke. And con∣trariwise, the most curious and subtile, are the most ob∣scure, and of least necessitie for curing. And men of great imagination, are not altogither depriued of vnderstan∣ding, nor of memorie. Wher-through, by hauing these two powers in some measure they are able to learn the

most necessarie points of Phisicke: for that they are plainest, and with the good imagination which they haue, can better looke into the disease and the cause thereof, than the cunningest doctors. Besides that the imagination is it which findeth out the occasion of the remedie that ought to be applied, in which grace the greatest part of practise consisteth: for which cause Galen said, that the proper name of a phisition, was The finder out of occasion.

Now to be able to know the place, the time, and the occasion, for certain, is a worke of the imagination, since it toucheth figure and correspondence; but the difficul∣tie consisteth in knowing (amongst so many differences as there are of the imagination) to which of them the practise of Phisicke appertaineth, for it is certaine, that they all agree not in one selfe particular reason, which contemplation hath giuen me much more toile and la∣bour of spirit than all the residue: and yet for all that, I cannot as yet yeeld the same a fitting name, vnlesse it spring from a lesse degree of heat which partaketh that difference of imagination, wherewith verses and songs are endited. Neither do I relie altogether on this, for the reason whereon I ground my selfe, is, that such as I haue marked to be good practitioners, do all piddle somwhat in the art of versifieng, and raise not vp their contempla∣tion very high, and their verses are not of any rare excel∣lencie, which may also betide, for that their heat excee∣deth that tearme which is requisit for poetrie: and if it so come to passe for this reason, the heat ought to hold such qualitie, as it somewhat drie the substance of the braine, and yet much resolue not the naturall heat, albeit (if the same passe further) it breedeth no euill diffe∣rence of the wit for Phisicke, for it vniteth the vn∣derstanding

to the imagination by adustion. But the imagination is not so good for curing, as this which I seeke, which inuiteth a man to be a witch, superstitious, a magician, a deceiuer, a palmister, a fortune teller, and a calker: for the diseases of men are so hidden, and deliuer their motions with so great secrecie, that it behooueth alwaies to go calking what the matter is.

This difference of imagination may hardly be found in Spaine, for tofore we haue prooued that the inhabi∣tants of this region want memory and imagination, and haue good discourse: neither yet the imaginatiō of such as dwell towards the North, is of auaile in Phisicke, for it is very slow and slacke, only the same is towardly to make clocks, pictures, poppets, & other ribaldries which are impertinent for mans seruice.

Aegypt alone is the region which ingendereth in his inhabitants this differēce of imagination, wherthrough the Historiens neuer make an end of telling, how great enchaunters the Aegyptians are, and how readie for ob∣taining things, and finding remedies to their necessities. Ioseph to exaggerat the wisedome of Salomon, sayd in this manner, So great was the knowledge and wisedome which Salomon receiued of God, that he outpassed al the ancients, and euen the very Egyptians, who were repu∣ted the wisest of all others. And Plato also sayd, that the Aegyptians exceeded all the men of the world in skill how to get their liuing; which abilitie appertaineth to the imagination. And that this is true, may plainly ap∣peare, for that all the sciences belonging to the imagina∣tion, were first deuised in Aegypt, as the Mathematicks, Astrologie, Arithmeticke, Perspectiue, Iudiciarie, and the rest. But the argument which most ouer-ruleth me in this behalfe, is, that whē Francis of Valois king of France,

was molested by a long infirmitie, and saw that the Phi∣sitions of his houshold and court, could yeeld him no remedy, he would say euery time when his feuer increa∣sed, It was not possible that any Christiā Phisition could cure him, neither at their hands did he euer hope for re∣couerie: wherethrough one time agreeued to see him∣selfe thus vexed with this feuer, he dispatched a post in∣to Spaine, praieng the emperour Charles the fifth, that he would send him a Iew Phisition, the best of his court, touching whom he had vnderstood, that he was able to yeeld him remedie for his sicknesse, if by art it might be effected. At this request the Spaniards made much game, and all of them concluded it was an humorous conceit of a man, whose brains were turmoiled with the feuer. But for all this, the Emperour gaue commande∣ment that such a Phisition should be sought out, if anie there were, though to find him they should be driuen to send out of his dominions; and whē none could be met withall, he sent a Phisition newly made a Christian, sup∣posing that he might serue to satisfie the kings humour. But the Phisition being arriued in France, and brought to the kings presence; there passed between them a gra∣tious discourse, in which it appeared that the Phisition was a Christian: and therefore the king would receiue no phisicke at his hands. The king with opinion which he had conceiued of the phisition, that he was an He∣brue, by way of passing the time, asked him whether he were not as yet weary in looking for the Messias promi∣sed in the law? The phisition answered; Sir I expect not any Messias promised in the Iews law. You are verie wise in that (replied the king): for the tokens which were deliuered in the diuine scripture, whereby to know his comming, are all fulfilled many daies ago.

This number of daies (reioyned the phisition) we Christians do well reckon: for there are now finished 1542 yeares, that he came and conuersed in the world 33 yeares; in the end of which he died on the crosse, and the third day rose again, and afterwards ascended into heauen, where he now remaineth. Why then quoth the king you are a Christian? yea Sir, by the grace of God, I am a Christian (quoth the phisition) then (answe∣red the king) return you home to your own dwelling in good time: for in mine owne house and court I haue Christian phisitions very excellent, and I held you for a Iew, who (in mine opinion) are those that haue best na∣turall abilitie to cure my disease. After this maner he li∣cenced him without once suffering him to feele his pulse, or see his state, or telling him one word of his griefe. And forthwith he sent to Constantinople for a Iew, who healed him with the onely milke of a she Asse.

This imagination of king Francis (as I think) was ve∣rie true, and I haue so conceiued it to be, for that in the great hot distemperatures of the brain, I haue prooued tofore, how the imagination findeth out that, which (the partie being sound) could neuer haue done. And because it shall not seem that I haue spoken in iest, and without relying herein vpon a materiall ground, you shall vnderstand that the varieties of men, aswell in the compositions of the body, as of the wit and conditions of the soule, spring from their inhabiting countries of different temperature, from drinking diuers waters, and from not vsing all of them one kind of food. Wherein Plato said, Some through variable windes and heats, are amongst themselues diuers in maners and kinds: others through the waters and food which spring of the earth,

who not only in their bodies, but in their minds also, can skill to do things better and woorse, as if he should say, some men are different from others, either by reason of the contrarie aire, or through drinking seuerall wa∣ters, or for that they feed not all vpon one kind of meat, and this difference is discerned not only in the counte∣naunce and demeanure of the body, but also in the wit of the soule.

If I then shall now prooue, that the people of Israell dwelt many yeares in Aegypt, and that departing from thence, they did eat & drinke waters & meats, which are appropriat to make this difference of imagination, I shal then yeeld a demonstration for the opinion of the king of France, and by consequence we shall vnderstand what wits of men are in Spaine to be made choice of, for studieng the art of Phisicke. As touching the first, we must know, that Abraham asking tokens whereby to be assured that he or his descendents should possesse the land of promise, the text sayth, that whilest he slept, God made him answer saying, Know that thy seed shall bee a stranger in a countrie not his owne, and they shall make them vnderlings in bondage, and afflict them for 400 yeares, notwithstanding I will iudge that nation whom they serue, and after this, they shall depart from thence with great substance; which Prophesie was accompli∣shed: albeit God for certaine respects, added therevnto 30 yeares more, for which cause the scripture sayth, But the aboad of the children of Israell in Aegypt was 430 yeares, which being finished, that very day the whole ar∣mie of the Lord departed out of the land of Aegypt. But although this text say manifestly, that the people of Isra∣ell abode in Aegypt 400 yeares, a glosse declareth, that thefe yeares were the whole time which Israell went on

pilgrimage, vntill he possessed his own countrie. In as much as he remained in Aegypt but 210 yeates, which declaration agreeth not well with that which S. Stephen the Prothomartyr made, in his discourse to the Iewes, namely that the people of Israell was 430 yeares in the bondage of Aegypt.

And albeit the abode of 210 yeares suffised, that the qualities of Aegypt might take hold in the people of Is∣raell, yet the time whiles they liued abroad, was no lost season, in respect of that which appertaineth to the wit, for those who liue in bondage, in miserie, in affliction, and in strange countries, engender much choler adust, because they want libertie of speech, and of reuenging their iniuries: and this humour, when the same is grown drie, becommeth the instrument of subtiltie, of craft, and of malice: whence we see by experience, that if a man rake hell for bad maners and conditions, he cannot find woorse than in a slaue, whose imagination alwaies occu∣pieth itselfe in deuising how to procure dammage to his maister, and freedome to himselfe. Moreouer the land which the people of Israell walked through, was not much estranged nor different from the qualities of Ae∣gypt: for in respect of the miserie thereof, God promi∣sed Abraham to giue him another, much more aboun∣dant and fruitfull. And this is a matter greatly verefied, as well in good naturall Philosophie, as in experience, that barraine and beggerly regions, not fat, nor plentifull of fruit, engender men of very sharpe wit. And contrari∣wise abundant and fertile soils, bring foorth persons big limmed, couragious, and of great bodily forces, but ve∣ry slow of wit.

Touching Greece, the Historiens neuer make an end to recount, how appropriat that region is to breed men

of great habilitie, and particularly Galen auoucheth, that it is held a miracle for a man to find a foole in Athens. And we must note that this was a citie the most misera∣ble, and most barren of all the rest in Greece. Whence we collect, that through the qualities of Egipt, and of the Prouinces where the Hebrue people liued, they grew verie quick of capacitie. But it behooueth likewise to vn∣derstand for what cause the temperature of Aegypt pro∣duceth this difference of imagination. And this wil fall out a plain matter when you are done to ware, that in this region, the sunne yeeldeth a feruent heat: and ther∣fore the inhabitants haue their brain dried, and choler adust, the instrument of wilinesse and aptnesse: In which sense, Aristotle demandeth why the men of Aethiopia & Aegypt, haue their feet crooked, & are commonly curl∣pated and flat nosed? to which probleme he answereth, that the much heat of the countrey rosteth the substance of these members, and wrieth them, as it draweth togi∣ther a peece of leather set by the fire; and for the same cause, their haire curleth, and themselues also are wily. And that such as inhabit hot countries, are wiser than those who are born in cold regions, we haue alreadie prooued by the opinion of Aristotle: who demandeth whence it grows, that men are wiser in hot climats than in cold? But he wist not to answer this probleme, nor make distinction of wisdome: for we haue prooued heretofore, that in man there rest two sorts of wisdome; one whereof Plato said, Knowledge which is seuered from Iustice, ought rather to be termed craft than wis∣dome: another there is found accompanied with iustice and simplicity, without doublenesse, and without wiles; and this is properly called Wisdome: for it goeth al∣waies guided by iustice and dutie. They who inhabit

very hot countries, are wise in the first kind of wisedom, and such are those of Aegypt.

Now let vs see when the people of Israel was depar∣ted out of Aegypt, and come into the desart, what meat they did eat, what water they dranke, and of what tem∣perature the aire was where they trauailed? that we may know whether vpon this occasion, the wit with which they issued out of bondage, took exchange; or whether the same were more confirmed in them? Fortie yeares (saith the text) God maintaind this people with Manna, a meat so delicat and sauoury, as any might be, that euer men tasted in the world. In sort that Moses seeing the de∣licacie and goodnesse therof, commanded his brother Aaron to fill a vessell, and place the same in the Arke of confederacie, to the end the descendents of this peo∣ple, when they were setled in the land of promise, might see the bread with which God had fed their fathers, whiles they liued in the wildernesse, and how bad pai∣ment they yeelded him in exchange of such cherish∣ments. And to the end that we who haue notseen this meat, may know of what maner the same was: it will do well that we describe the Manna which nature maketh; and so adioining therunto the conceit of a great delica∣cie, we may wholly imagine his goodnesse. The mate∣riall cause of which Manna is engendred, is a very de∣licat vapour, which the sunne, with the force of his heat, draweth vp from the earth; the which taking stay aloft, is concocted and made perfect: and then the cold of the night cōming on, it congealeth, and through his waigh∣tinesse, turneth to fall vpon the trees and stones, where men gather the same, and preserue it in vessels to serue for food. It is called Deawy, and Airy honny, through the resemblance which it beareth to the deaw, and for

that it is made in the aire. His colour is white, his sauour sweet as honny: his figure like that of Coriander, which signes the holy Scripture placeth also in the Manna, which the people of Israel did eat: and therfore I carry an imagination, that both were semblable in nature. But if that which God created were of more delicat sub∣stance, so much the better shall we confirme our opini∣on. But I am euer of opinion that God applied himself to naturall means, when with them he could performe what he meant; and where nature wanted, his omnipo∣tencie supplied. This I say, because to giue them Manna to eat in the desart (besides that which heerby he would signifie) me seemeth was founded in the selfe dispositi∣on of the earth, which (euen at this day) produceth the best Manna in the world: through which Galen affirm∣eth, that on Mount Libanus (which is not far distant frō this place) there is great and very choice abundance: in sort, that the countrie people are wont to sing in their pastimes, That Iupiter raineth honny in that region. And though it be true, that God miraculously created that Manna in such quantitie, at such time, and on speciall daies: yet it may be that it partaked the same nature with ours, as had also the water which Moses drew forth of the rocke; and the fire which Elias with his word caused to rain from heauen; all of them naturall things, though miraculously brought to passe.

The Manna described by the holy Scripture, it saith was as deaw, & as the seed of Coriander, white, & in tast like honny, which conditions are also in the Manna produced by nature. The temperature of this meat, the Phisitions say, is hot, and consisting of subtile and verie delicat parts, which composition the Manna eaten by the Iews, should also seeme to haue: whereon (complai∣ning

of his tendernesse) they said in this maner, Our soule hath a fulsomnesse at this slight meat; as if they should say, that they could no longer endure nor brook so light a meat in their stomacke: and the Philosophie of this was, that their stomacks had been made strong by onions, chibals, and leeks; and comming to eat a meat of so small resistance, it wholly with them turned into choler. And for this cause, Galen gaue the charge that men endowed with much naturall heat, should for∣beare to eat honny or other light meats: for they would turne to corruption, and in steed of digestion, would partch vp like soot.

The like heereof befell to the Hebrues, as touching Manna, which with them wholly turned into choler a∣dust, and therefore they were altogither drie and thin: for this meat had no corpulencie to fatten them. Our soule (said they) is drie, and our eies see nothing but Manna. The water which they dranke after this meat, was such as they would desire; and if they could not find any such, God shewed to Moses a wood of so di∣uine vertue, that dipping the same in grosse and salt wa∣ters, it made them to become delicat and of good sauor: and when they had no sort of water at all, Moses took the rod, with which he had parted the red Sea, and striking therewith the rocks, there issued springs of waters so de∣licat and sauourie, as their tast could desire. In sort, that S. Paul saith, The rocke followed them, as if he should say, The water of the rocke seconded their tast, issuing delicat, sweet, and sauourie. And they had accustomed their stomacks before, to drinke waters thicke and bri∣nish: for in Aegypt (saith Galen) they boiled them ere they could serue for drinke, for that they were naughty and corrupt, so as afterwards drinking waters so delicat,

it could not fall out otherwise, but that they should turn into choler, for that they found small resistance. Water requireth the same qualities, to digest well in our sto∣macke (saith Galen) & not to corrupt, that the meat hath wheron we accustomably feed. If the stomack be strong, it behooueth to giue the same strong meat, which may answer in proportion: if the same be weake and delicat, such also the meat ought to be. The like regard is to be held as touching the water: where-through we see by experience, that if a man vse to drinke grosse water; he neuer quencheth his thirst with the purer: neither fee∣leth it in his stomacke. Rather the same encreaseth his thirst: for the excessiue heat of the stomacke burneth and resolueth it so soon as it is receiued, because therein is no resistance.

The aire which they enioyed in the desert, we may also say, that it was subtile and delicat: for iournieng o∣uer mountains, and through vninhabited places, they had the same alwaies fresh, clensed, and without anie corruption: for they neuer made long stay in any one place. So did it alwaies carrie a temperature: for by day a cloud was set before the sunne, which suffered him not to scorch ouer vehemently; and by night, a piller of fire which moderated the same. And to enioy an aire of this maner (Aristotle affirmeth) doth much quicken the wit. VVe may consider then that the men of this folke must needs haue a seed verie delicat and adust, eating such meat as Manna was, and drinking the waters before spe∣cified, and breathing and enioying an aire so clensed and pleasant, as also that the Hebrue women bred flow∣ers very subtile and delicat.

Againe, let vs call to mind, that which Aristotle said, that the flowres being subtile and delicat, the child who

is bred of them, shalbe a man of great capacitie. How much it importeth, that for begetting children of great sufficiencie, the fathers do feed on delicat meats, we wil prooue at large in the last chapter of this worke. And be∣cause all the Hebrues did eat of one selfe so spirituall and delicat meat, and dranke of one selfe water, all their chil∣dren and posteritie prooued sharp and great of wit in matters appertaining to this world.

Now then, when the people of Israel came into the land of promise, with so great a wit as we haue expres∣sed, there befell vnto them afterwards so many trauails, dearths, siedges of enimies, subiections, bondages, and ill intreatings: that though they had not brought from Aegypt and the wildernesse, that temperature, hot, drie, and adust before specified: they would yet haue made it so by this dismall life: for continuall sadnesse and toil, vniteth the vitall spirits, and the arteriall bloud, in the brain, in the liuer, and in the heart: and there staying one aboue another, they grow to drinesse and adustion. Where-through, oft times they procure the feuer, and their ordinarie is to make melancholie by adustiō, wher∣of they (in maner) do all partake euen to this day, in re∣spect of that (which Hippocrates saith) Feare and sadnesse continuing a long time, signifieth melancholie. This choler adust (we said before) to be the instrument of promptnesse, craftinesse, sharpnesse, subtiltie, and mali∣ciousnesse. And this is applied to the coniectures of Phisicke, and by the same a man getteth notice of the diseases, their causes and remedies. Wherfore king Fran∣cis vnderstood this maruellous well, and it was no lightnesse of the brain, or inuention of the diuell, which he vttered. But through his great feuer, lasting so manie daies, and with the sadnesse to find himselfe sicke and

without remedy, his brain grew dry, and his imaginati∣on rose to such a point, of which we made proofe to∣fore, that if it haue the temperature behooffull, a man will on a sodain deliuer that which he neuer learned. But there presents it selfe a dufficultie very great against all these things rehearsed by vs, and that is, that if the children or nephews of those who were in Aegypt, and enioyed the Manna, the waters, and the subtle aire of the wildernesse, had been made choice of for phisitions, it might seeme, that king Francis opinion were in some part probable, for the reasons by vs reported. But that their posteritie should preserue till our daies those dispo∣sitions of the Manna, the water, the aire, the afflictions, and the trauails, which their ancestors endured in the prison of Babilon, it is a matter hard to be conceiued: for if in 430 yeares, during which the people of Israel li∣ued in Aegypt, and 40 in the desart, their seed could purchase those dispositions of abilitie, better, and with more facilitie could they leese it again in 2000 yeares, whilest they haue been absent. And specially sithence their comming into Spain, a region so contrarie to Ae∣gypt, and where they haue fed vpon different meats, and druncke waters of nothing so good temperature and substance as those other.

This is agreeable to the nature of man, and whatso∣other liuing creature and plant, which forthwith parta∣keth the conditions of the earth where they liue, and leese those which they brought with thē from elswhere. And whatsoeuer instance they can alleage, the like will betide it within few daies beyond all gainsaying.

Hippocrates recounteth of a certain sort of men, who to be different from the vulgar, chose for a token of their nobilitie, to haue their head like a sugar-loafe. And to

shape this figure by art, when the child was born, the mid-wiues tooke care to bind their heads with sweaths, and bands, vntill they were fashioned to the forme. And this artificialnesse grew to such force, as it was conuerted into nature: for in processe of time, all the children that were born of nobilitie, had their head sharp from their mothers womb. So from thenceforth, the art and dili∣gence of the mid-wiues heerin, became superfluous. But so soon as they left nature to her liberty, and her owne ordering, without oppressing her any longer with art, she turned by little and little to recouer again the figure which she had before.

In like sort might it befall the children of Israel, who notwithstanding the region of Aegypt, the Manna, the delicat waters, and their sorrowfulnesse, wrought those dispositions of wit in that seed: yet those reasons and re∣spects surceasing, and other contrary growing on, it is certain that by little and little the qualities of the Manna would haue worn away, and other far different there∣from haue grown on, conformable to the countrey where they inhabited, to the meats which they fed vp∣on, to the waters which they dranke, & to the aire which they breathed. This doubt in naturall philosophy hol∣deth little difficultie: for there are some accidents to be found, which are brought in at a moment, & afterwards endure for euer in the subiect, without possibility of cor∣rupting. Others there are, which wast asmuch time in vndoing, as they occupied in engrafting, & some more, some lesse, according to the action of the agent, and the disposition of the patient. For example of the first, we must know, That a certain man through a great feare wher-into he was driuen, rested so transformed and changed in colour, that he seemed dead; and the same

lasted not only during all the time of his owne life, but also the children which he begat had the same colour: without that he could find any remedie to take it away. Conformable heerunto, it may be, that in 430 yeares, whilest the people of Israel led their liues in Aegypt, 40 in the wildernesse, and 60 in the bondage of Babilon there needed more than 3000 yeares, that this seed of Abraham should take a full losse of their disposition of wit, occasioned by this Manna, seeing to reforme the bad colour, setled vpon a sodain through feare, more than 100 yeares were requisit. But because the truth of this doctrin may be vnderstood from the root, it beho∣ueth to resolue two doubts which serue to the purpose, and as yet I haue not cleered. The first is, whence it commeth, that meats, by how much the more delicat and sauoury they are, as hennes, and partridge; so much the sooner the stomacke doth abhorre and lothe them? and contrariwise, we see that a man eateth beefe all the yeare long without receiuing any annoiance thereby, and if he eat hennes flesh but three or foure daies togi∣ther, the fifth he cannot abide the sauour thereof; but that it will turne his stomacke vpside-downe. The se∣cond is, whence it commeth, that bread of wheat, and flesh of mutton, not being of substance so good and sa∣uoury, as hen and partridge; yet the stomacke neuer loa∣theth them, though we feed theron all our liues long? But wanting bread we cannot eat other meats, neither do they content vs.

He that can shape an answer to these two doubts, shal easily vnderstand for what cause the descendents of the people of Israel, haue not yet lost the dispositions & ac∣cidents which Manna brought into that seed: neither will the promptnesse of wit, and subtletie wherof they

then possessed themselues, so soon take an end. Two certain and very true principles there are in naturall phi∣losophy, on which the answer and resolution of these doubts dependeth. The first is, That al powers, (whatso∣euer) which gouern man, are naked and depriued of the conditions and qualities which rest in their obiect, to the end that they may know and giue iudgement of all the differences. The eies partake this property, who be∣ing to receiue into themselues all figures and colours, it was of necessitie, vtterly to depriue them of figures and colours. For if they were pale, as in those who are ouercome with the yellow iandize, all things wheron they looked would appeare to them of the same colour. So the tongue, which is the instrument of tast, ought to be void of all sauours: and if the same be sweet or bitter, we know by experience, that whatsoeuer we eat or drinke hath the like tast. And the same may be auou∣ched of hearing, of smelling, and of feeling. The second principle is, that all things created, naturally couet their preseruation, and labour to endure for euer, and that the being which God and nature haue giuen them, may ne∣uer take end: notwithstanding that afterward they are to possesse a better nature. By this principle, all naturall things endowed with knowledge and sense, abhorre and flie from that which altereth and corrupteth their naturall composition.

The stomacke is naked and depriued of the substance and qualities of all meats in the world, as the eye is of colours and figures, and when we eat ought, though the stomacke ouercome it, yet the meat turneth against the stomacke, for that the same is of a contrary principle, and altereth and corrupteth his temperature and sub∣stance, for no agent is of such force, but that in doing, it

also suffereth. Meats that are very delicat and pleasing doe much alter the stomacke; first, because it digesteth and embraceth them with great appetit and liking, and then, through their being so suttle and void of excre∣ments, they pierce into the substance of the stomacke, from whence they cannot depart againe: the stomacke then feeling that this meat altereth his nature, and ta∣keth away the proportion which he carrieth to other meats, groweth to abhor the same, and if he must needs feed thereon, it behooueth to vse many sallets and sea∣sonings, thereby to beguile him.

All this, Manna had euen from the beginning, for though the same were a meat of such delicasie and plea∣sing relish, yet in the end, the people of Israell found it fulsome, and therefore sayd, Our soule loatheth this o∣uer light meat. A complaint far vnworthie of a people so specially fauoured by God, who had pretended a reme∣die in that behalfe, which was, that Manna had those re∣lishes and tasts which well agreed with them, to the end they might eat thereof. Thou sentest them bread from heauen, which had in it all pleasingnesse; for which cause many amongst them fed thereon with good appe∣tite, for they had their bones, their sinewes, and their flesh, so imbewed with Manna and his qualities, that by means of the resemblance from each to other, they lon∣ged after nothing else. The like befalleth in bread of wheat, and weathers flesh, whereon we accustomably feed.

Grosse meats and of good substance, as beefe, haue much excrements, and the stomacke receiueth them not with such desire, as those that are delicat and of good re∣lish, and therefore is longer ere the same take alteration by them. Hence commeth it, that to corrupt the alterati∣on

which Manna made in one day, it behooueth to feed a whole moneth vpon contrarie meats. And (after this reckoning) to deface the qualities that Manna brought into the seed in the space of 40 yeares, there need 4000 and vpward. And if any man will not herewith rest satis∣fied, let vs say, that as God brought out of Aegypt the 12 tribes of Israell, so he had taken then 12 male, and 12 fe∣male Moores of Aethiopia, and had placed them in our countrie, in how many yeares thinke we, would these Moores and their posteritie, linger to leaue their natiue colour, not mixing themselues the while with white persons? to me it seemeth a long space of yeares would be requisit. For though 200 yeares haue passed ouer our heads, sithens the first Aegyptians came out of Aegypt into Spaine, yet their posteritie haue not forlorne that their delicacie of wit and promptnesse, nor yet that ro∣sted colour which their auncestors brought with them from Aegypt. Such is the force of mans seed when it re∣ceiueth thereinto any well rooted qualitie. And as in Spaine the Moores communicat the colour of their el∣ders, by means of their seed, though they be out of Ae∣thiopia, so also the people of Israel comming frō thence, may communicat to their descendents their sharpenesse of wit, without remaining in Aegypt, or eating Manna: for to be ignorant or wise, is as well an accident in man, as to be blacke or white. True it is, that they are not now so quicke and prompt, as they were a thousand yeares since: for from the time that they left to eat Manna, their posterity haue euer lessened hitherto, because they vsed contrarie meats, and inhabited countries different from Aegypt: neither dranke waters of such delicacie as in the wildernesse. As also by mingling with those who de∣scended from the Gentils, who wanted this difference

of wit: but that which cannot be denied them, is, that as yet they haue not lost it altogither.

Notes

• Solertia.