The workes of Lucius Annæus Seneca, both morrall and naturall Containing, 1. His bookes of benefites. 2. His epistles. 3. His booke of prouidence. 4. Three bookes of anger. 5. Two bookes of clemencie. 6. His booke of a blessed life. 7. His booke of the tranquilitie of the minde. 8. His booke of the constancie of a wiseman. 9. His booke of the shortnesse of life. 10. Two bookes of consolation to Martia. 11. Three bookes of consolation to Heluia. 12. His booke of consolation to Polibius. 13. His seuen bookes of naturall questions. Translated by Tho. Lodge, D. in Physicke.

THE PREFACE.

AS much difference as there is (most vertuous Lucillius) be∣twixt Philosophie and other Arts,* 1.1 so much suppose I that there is betweene that part of Philosophie that concer∣neth men, as the other that concerneth the gods. This is more high and couragious; it giueth it selfe a larger scope, and not content with that which she discouereth by the eyes, suspecteth that there is somewhat more greater and and more fairer, which Nature hath locked from our sight. In briefe, there is as much difference betwixt the one and the other, as between God and man. The one teacheth what is to be done vpon earth, the other what is done in heauen.

The one discusseth our errours, and ministreth vs light, whereby we may di∣scerne the doubtfull things in this life: the other raiseth vs aboue that gulfe of obscuritie wherein we were confounded, and hauing redeemed vs from thence, bringeth vs thither where thi•• brightnesse shineth. Verily I then praise and giue thankes vnto nature when I behold her, not by this meanes which is pub∣lique, but when as I haue entred her secrets. When I learne what the matter of the world, is who is the author and conseruer thereof, what God is, whether he be wholly intended in the contemplation of himselfe, or whether sometimes he haue eare of vs, whether he doe any thing daily, of whether he hath done it at once, whether he be a part of the world, or the world, whether it be in his power to ordaine something to day, and to derogate somewhat from fatall de∣stinie, whether it should be a diuination of his maiestie, and confession of his er∣rour, to haue made things that should be subiect to change: for it is necessary since that nothing can please him that is not perfectly good, that those things which please him should be alwayes the same; and yet for all this is be no lesse free and powerfull, for he is necessitie himselfe. If I were not admitted to the knowledge of these things, there was no necessity why I should be borne: for what cause had I why I should be glad that I am numbred and placed amongst the liuing? What to swallow downe and dis-jest meate and drinke? what to glut this fraile and decaying body that must perish, except it be interchangea∣bly nourished? or to liue a slaue to infirmitie, or to feare death, whereunto we are all of vs borne? It thou take away from life this inestimable good, it is not so much worth as to be swear or laboured for. O how contemptible a thing is man except he raise himselfe aboue humane things!* 1.2 As long as we struggle with affections, what doe we that deserueth praise? Although we get the vp∣per hand, yet ouercome we but monsters. What cause haue we to boast of our selues because we are vnlike the worst men of the world? I see not why hee should take pleasure in himselfe that is stronger then a sicke man. There is great difference betwixt strength and good health. Thou hast escaped from the vices of the minde; thou art no hypocrite, nor flatterer, nor double, nor soyled with uarice, which denieth her selfe that, which she hath taken from all men, nor grounded in dissolution, which spendeth his goods and mony base∣ly, and getteth them likewise most villeinously; neyther trauailed with ambi∣tion, which will not leade thee to dignity but by indignities. Thou hast as yet gotten nothing, thou hast escaped many mens hands, but not thine owne. For that vertue which we affect is magnificent, not because it is a blessed thing of it selfe to haue wanted euill, but because it freeth the minde, and prepareth it to the knowledge of heauenly things, and maketh it worthy to come and accom∣panie God. Then enioyeth the minde the consummate and complete good of humane condition, when as (treading all euill vnder-foot) he flieth to heauen and nestleth in the secret bosome of nature. Then taketh he delight in wan∣dering amidst the starres, to laugh at the pauements of the rich, and to deride the earth with all her golde, not onely that I meane which she hath deliuered out and giuen to make money of, but that also which she keepeth close hiddem, to content the auarice of prospertie. He cannot contemne the porches, nor the house beames that are burnished with Iuory, nor the groues planted vpon the tops of houses, nor the riuers drawne and conuayed thorow chambers before he hath circled the whole world, and beholding the globe thereof from aboue, small and for the most part couered with the Sea, and in that place where it dis∣couereth it selfe, hugely desart, and eyther burnt or frozen, without saying to

himselfe:* 1.3 Is this that point that is diuided amongst so many Nations by fire and sword? O how ridiculous are the bounds of mortall men? Let not the Dane passe beyond the ri••er of I••••••r let Strimo include the Thracians, let Eu∣phrates bound the P••••thians, Danubia separate the Samaritans and the Ro∣manes, let Rhene border Germany, the Pyr••nean mountaines raise their heads betwixt France and Spaine; let the desolate vastnesse of lands diuide Egypt from the Ethiopians. If we should giue humane vnderstanding vnto Ants, would not they likewise diuide a litle Mole-hill of earth into Prouinces? Whe•• as thou hast raised thy selfe to those things that are truly great, as often as thou shalt see whole armies marching with displayed engines, and as if there were som great matter in hand, the horse-men now scowting and discouering before, now slancking the battell, thou mayest freely say,

The blacker Squadron trotteth through the Plaines.

All this is but a businesse of Ants that labour in a Mole-hill. What difference is betwixt them and vs,* 1.4 except it be in the measure of their little bodies? It is but a point wherein you saile, wherein you goe on warfare, wherein you dispose Kingdomes, yea, and a very little one if a man consider the Ocean; that begi••∣teth it on euery side.* 1.5 Aboue these there are spacious extent••, into the possessi∣on whereof the minde is admitted. If hee bring with him a very little of the bodie, if he be cleansed from all ord••re, and being expedite and light, and con∣tented with a little, he hath shined in these lowe•• parts. When he attaineth these, he is nourished, he increaseth, and being as it were deliuered from bon∣dage, returneth to his originall. And this argument hath hee of his diuinitie,* 1.6 that he is delighted in diuine things•• not as strange vnto him, but as his owne•• He securely beholdeth the rising and setting of the ••laners, and the different courses of so accordant creatures. He diligently obserueth where euery 〈◊〉〈◊〉 beginneth to rise, and lend her fist light to the world, where her Zenith is, what wa•• she shapeth her course, and how farre she descendeth•• Like a curious o••∣seruer he examineth and debateth on euery point; why should ••e not on straight∣nesse of his former house; for how farre is it betwixt the vtt••r most shoares of Spain and the Indies? It is sayled in a few dayes if the wind be in the Poop, and prosp••rous. But that celestiall Region furnishe•• a way for thirty yeares space to th•• swiftest Planet, that neuer stayeth bu•• runneth on his course with equall swiftnesse. Thereat length learneth he ••h••t which he hat•• long time s••••gh••. There beginneth he to know God: what is God? The mind of the Vniuerse. What is God? And 〈…〉〈…〉 and all that thou seest 〈◊〉〈◊〉: so at length h•• at∣taineth his greatnes, then which 〈◊〉〈◊〉 greatest thing 〈…〉〈…〉 alone be all and holdeth his worke both without and within 〈…〉〈…〉 diffe∣rence then is ther•• betwixt the 〈◊〉〈◊〉 of God and Ours? Our 〈◊〉〈◊〉 part i•• the minde in him no part is without the mindes 〈…〉〈…〉 while men are so dullas to esteeme that 〈…〉〈…〉 which hath nothing like 〈◊〉〈◊〉 it beautie, in disposition or in 〈…〉〈…〉 chance; so that it findeth it selfe 〈…〉〈…〉 loud ••em∣pests, and other such 〈…〉〈…〉 is this ••olly onely pregnant among 〈…〉〈…〉 Philosophie likewise h••ue 〈…〉〈…〉 thinke that they haue a mind 〈…〉〈…〉

euery thing, both his owne and others: but that this vniuerse wherein likewise we are, is void of counsaile, and either is transported with a certaine temeritie, or by Nature, that knoweth not what she doth. How profitable is it, thinkest thou,* 1.7 to know these things, and to prefixe limits vnto Science? To know how much God can, whether he formeth his owne matter, or vseth that which is gi∣uen him, whether the Idea was before the matter, or the matter the Idea. If God maketh all that which he willeth, or if in diuers things there faileth him somewhat to worke vpon, or if diuers things are kindly formed by their great work-master, not because his art causeth, but because the matter wherein he is exercised,* 1.8 is not oftentimes conformable to his workmanship. To examine these things, to learne these things, to search the secrets of these things: is not this to exceed his mortality, and to be translated into a estate? What saie••t thou will these things profit thee, if they further mee in nothing else, of this I rest assured, that all things are too little. But of this hereafter.

CHAP. 1.

BVt now let vs come to our intended purpose. Heare that which Philosophie teacheth,* 1.9 as tou∣ching those fires that the ayre driueth ouer∣thwartly. It is a signe that they are driuen by great force, because they are carried side-long, and by a violent swiftnesse. It appeareth that they goe not, but that they are forced. And of these fires there are diuers formes.* 1.10 Aristo∣tle calleth a certaine kind of these Goats. If thou askest me why, thou must first of all giue me a reason, why they are called yong Kids. But if we be agreed vpon the name, as it is expedient, let none of vs examine one an∣other, what this or that man saith.* 1.11 It shall be better to examine what the thing is, then to wonder at it, why Aristotle called a globe of fire that is in the aire a Goat. Such was that which appeared as great as the bodie of the Moone, when Paulus AEmilius made warre against Perseus. And we our selues haue oftentimes seene a flame in forme as great as a pillar, which notwithstanding in the verie course thereof was scattered. About the time that Caesar Augustus died, w••e saw the like Meteor, and prodigie: we saw the like, when Scianus was adiud∣ged to death;* 1.12 neither was Germanitus death vnaccompanied with the like pre∣sage. Thou wilt say vnto me, Art thou then so badly taught, as to thinke that the gods send some predictions of death, and that there is any thing so great on the earth, that the heauens should foresee the end? Wee shall finde another time for this matter: meane while we will see if all things be deduced by a cer∣taine order, and the one so in••oulded in the other, that that which goeth before, is either the cause of those things that follow; or the signe. We will see whe∣ther the gods haue care of humane affaires, or whether the order of things dis∣couereth by certaine markes, that which ought to be done. Meane while, I think that these fires are assembled by a vehement agitation of the aire, when as the inclination thereof hath extended it selfe towards one part, and hath not gi∣uen place, but sought within himselfe. From this encountrie and entershocke of the aire arise these pillar••, these globe••, these flashings. But when the ayre

assembleth more mildely and remaineth shut, there issue diuors impressions of fire farre lesser, and these crinite and bearded comets haue their originall, then the fires that are lesse thicke marke out their way, which appeareth not very much, which they extend in the heauen, in such sort as there passed not a night, wherein a man may not see such impressions in the ••ir••, because there needeth no great agitation to create them. To speake in a word, these impressions haue the same considerations, as lightnings, yet are they caused which lesse force. E∣uen as clouds being but indifferently broken one vpon another, cause flashes, and being impelled with greater force, breed lightnings. Aristotle yeeldeth this reason. The globe of the earth exhaleth diuers vapours, some moist, and some drie, some cold, and some other hot, and fit to be enflamed: neither is it to be wondered at, that so many different vapours issue from the earth, since in the heauens there appeare diuers colours, but some more fierce, as the fierie red∣nesse of the Dog-starre, some more remisse, as that of Mars; some none at all, as that of Iupiter, but a pure and cleare shinning. It must therefore needs be, that in this so great abundance of exhalations, that mount from the earth into the ayre, there must some aliments of fire be raised to the clouds, that might fall on fire by reason of their entershock, but also by the assistance of the beams of the Sonne. For with as likewise we see that strawes that are besprinkled with brimstone, draw vnto them fire that is distant from them? It is likely therefor to be true, this matter gathered together within the clouds, is as easily kindled, and that the fires are great or little, according as the vapours haue beene feeble or strong. For this were a foolish things to imagine that the starres fall, or that they rise and mount againe, or that any thing is taken away or separated from them: because if this were so, by little and little there should be no more stars, they should faile. For there is no night whatsoeuer, during which a man ••••••th not diuers stars, that seeme to shoote forward or backward. But cont••••••••••ise, euery one of them is found in his accustomed place, and euery one co•••••••••••• in their proportion. It followeth therefore, that these fires are engendre•• ••••••••r∣neath these stars, & continue not long time, because they neither haue founda∣tion nor certaine place. Why therefore likewise are they not transferred, by day? What if I say that the stars are not by day, because they appeare not? Euen as these remaine hidden, and obscured by the light of the Sun, so the Me••oors of fire runne in the ayre, as well by day as by night, but the brightnesse of the day hindereth our eyes from beholding them. Notwithstanding, sometimes the matter whereof they are composed is so abundant and bright, that they are manifestly discouered euen in the day-time. In our age we haue oftentimes seene diuers fires in the day-time, the one gliding from the East to the West, the other from the West to the East. The Mariners thinke it to be a signe of a tempest, when as many stars shoot•• but if there be a signe of windes, it is there where the windes are, that is, in the aire, which is in the middest betweene the Moone and the Earth. In a vehement tempest there appeare certaine fires or stars that sit in vpon the sailes, and at that time those that are in danger do•• sup∣pose that they are assisted by the god-heads of Gastor and Pollux.* 1.13 And their cause of better hope is, because alreadie the tempest seemeth to be allayed and the windes calmed. Sometimes these fires are caried, sometimes are setled. When as Gilippus trauelled towards Syracu••a, hee saw a Star that setled it selfe vpon his lance. In the Roman Campe, in some mens iudgment, there appeared certain darts, as if set on fire by reason of fire of the aire that fell on them, which oftentimes after the maner of lightnings, are wont to blast both men and tree••.

But if they descend with a lesser force,* 1.14 yet slippe they downe and settle them∣selues without doing any hurt, or inflicting any wound. Some of these breake thorow the clouds, some other in faire weather, if the ayre be fit to enkindle. For sometimes it thundereth in faire weather, vpon the same cause as it doth in close and troubled aire, which is by reason of the collision of the aire within it selfe, which although it be clearer and drier, yet can meet together, and make some bodies that are like vnto clouds,* 1.15 which by incountrie sound and make a noice: sometimes therfore there are diuers pillars made, and sometimes shields, and images of vast fire, when as the like, but greater cause falleth vpon such matter.

CHAP. II.

* 1.16LEt vs now see whence that light is made that enuironeth the Pla∣nets. It is reported that vpon the same day that Augustus retur∣ned from Apollonia and entered Rome, there was seene a cer∣taine circle of diuers colours about the Sunne, after the manner of a Rain-bow. The Grecians call this Hal••, and we may pro∣perly call it a Crowne. I will endeuour to expresse whence the cause hereof is. When as a stone is cast into a Fish-poole, we see that the water maketh diuers circles, whereof the first is small, the second more great, the others consequent∣ly g••••••••er, vntill the force of the stroake be vanished, and that the water be set∣led as it was before. Let vs suppose that some such matter is done in the ayre, which becomming more thicke may receiue an impression, by the meanes of the brightnesse of the Sunne, or of the Moone, or of some Star, the which en∣forci••g it selfe against the Sunne, constraineth it to retire, and to fall in circles. For humiditie and ayre, and all that which taketh forme by reuerberation, is imp••lled into the habitude of that thing that impelleth the same. But all light is round, by meanes whereof it must needs be, that the aire beaten backe by this brightnesse, must shew it selfe in the same forme. And therefore it is that these shining circles are by the Grecians called Areae, because that the places that are ordained to thr••sh corne in, are round for the most part. But we thinke not that these, either Area, or Crownes, are caused neere vnto the Moone, or the Sunne, or other celestiall bodies, for they are few of them, although they seeme to begirt and crowne them.* 1.17 This impression is made not farre off from the earth, but our eyes being deceiued by their ordinarie imbecilitie, thinketh that it is placed iust about the star. But no such thing may be done neere vnto the Sun or the stars, because the etheriall region is thin and transparent. It is in grosse and thicke bodies, that such impressions are accustomed to be made, neither can they take footing in subtile and thin bodies. We see I know not what such like as these impressions about our lamps in the stoue, by reason of the obscuritie. They are made for the most part at such time as the Southerne winde blow∣eth,* 1.18 when as the skie is couered and obscured. Sometime by little and little they are dispersed and vanish, sometimes they breake in some part, and from thence the Sailers expect the winde where the flame first appeareth. For if it faile to the Northward, a Northerly winde will follow, if to the West∣ward, a Westerly, which is an Argument that in that part of the Heauens these crownes are made, where ordinarily the windes are engendred: But the higher Region of the aire hath none of these circles, because the Windes are lodged

vnder it. To these Arguments adde this likewise, that a crowne is neuer gathe∣red there, but where the aire is setled and still. Otherwise it is neuer seene. For the aire that is setled may be pushed, extended, and moulded into some forme, but that which is agitated cannot receiue impression of the light, for it is not formed, neither re••isteth, because euery first part and portion thereof is scatte∣red and hath no stay•• And therefore neuer shall we see any Planet whatsoeuer crowned, except when the aire is thick, and calme; by meanes whereof it is capable to conserue the line which in appearance begirteth his round bright∣nesse; and not without cause. For call againe to thy remembrance the example I proposed thee a little before. The stone that is cast into a fish-poole or a lake or any setled water, maketh innumerable circles, and this it doth not in a Riuer. Why? Because the water that fli••th thus quickly, giueth not any leisure or meanes to the stone to forme any figure. The same therefore falleth out in the aire: for that which is setled may receiue any impression, but that which fleeteth and runneth away swiftly, is incapable of forme, and disperseth euery ••••gure that would approch it if it staied. These circles being scattered by litle and litle, and as it were confounded in themselues, expresse the stilnesse, repose, and tran∣quilitie of the aire, and if they scatter but on one side the winde commeth from thence: if they be opened in diuers places some storme will follow. How this commeth to passe, it may be vnderstood by those thinges which I haue decla∣red alreadie. For if the whole face of the circle vanish, it appeareth that the aire is moderate, and consequently still and peaceable: if it be cut off but on one side, we see that the aire is shaken on that side that in opened, and that from the same the winde will blow. But when it is dispersed in euery part, it is a signe that it is assailed diuers waies, and that the aire stirreth it selfe from one side to an other. By meanes whereof it appeareth that a storme is at hand, and that there will be some combate of the windes by reason of this inconstancie of the aire, that whir∣leth and turneth it selfe thus from all parts. These crownes for the most part appeare about the Moone in the night time, and are noted about the other stars, but seldome by day: so that some of the Grecians haue denied that they are at all, whereas Histories reproue and confute them. But the caus•• of this raritie is this in that the light of the Sunne is more strong, and the aire it selfe being agi∣tated by the same, and being hot is lesse thick. But the power of the Moone is more feeble, and therefore is it more easily sustained by the aire that inuironeth the same, and because that the other cel••stiall fires being feeble cannot by their beames breake or scatter the aire, thence commeth it that these impressions are made at that time without any let, for they pierce and plant themselues ve∣ry easily in a solid matter, and that scattereth not as it doth by day. The aire likewise ought not bee so thick, that it exclude and driue away from him the brightnesse that is lent him, neither so thin and attenuate that it giueth not any meanes to the beames that beat vpon it to stay with him. This temperature properly falleth out by night, when as the starres reflect vpon the same by their brightnesse, not violent or forcible, the aire gathereth together and formeth these circles, because it is more thicker then in the day time.

CHAP. III.

* 1.19COntrariwise, the Raine-bow is neuer made by night, except very seldome, because the Moone hath not so much force to trauerse and colour the clouds as the sunne hath. For thus make they the forme of the discoloured Raine-bow: Because some parts in the clouds are more swelling, othersome more submisse, some thicker then that the sunne beames may be able to pierce them; othersome so thin that they passe quite thorow them. This inequalitie mixeth together this shadow and this brightnesse, and maketh this wonderfull varietie in the Raine-bow. There is another reason giuen of this Raine-bow; We see that when a Pipe is broken in any place, that the water bubleth forth by a little cracke: and if the sunne beateth obliquely vpon this water, it representeth the diuers co∣lours of the Raine-bow. The same shalt thou see fall out, if at any time thou wilt obserue a fuller,* 1.20 when as he hath lightly filled his mouth with water, and besprinkleth his cloth that is stretched on the Tenters. In this ayre besprinkled with water there appeareth diuers colours, such as we see in the Arke. Doubt thou not but the cause hereof is in the humour: for the Raine-bow is neuer seene except it be in rainie weather. But let vs examine how it is made: Some say that there are certaine drops of water,* 1.21 beaten backe by the sunne and the clouds, so thicke as the brightnesse cannot pierce them, in such sort that from these drops there proceedeth a shining, and from the thicke cloudes a shadow; by meanes whereof, and by this incountrie the Raine-bow is made; one part wherof, which receiueth the sunne, is shining, the other that repulseth the same, and hath made a shadow of it selfe to the neighbouring clouds, is more obscure. Others there are that are not of this opinion. For this might seeme true, if the Raine-bow had but onely two colours,* 1.22 and it consisted of light and shadow.

But we although that colours infinite Shine in this Arch, yet nath'lesse there light Is so conioyn'd, as it deceiues the sight, Because their meetings are not knowne aright: For th••t which toucheth is the same vnite, And yet the brinkes are partie coloured quite.

We see in it I know not what yellownesse, rednesse, greene, blew, and other colours,* 1.23 drawne after the manner of subtill lines, as the Poet saith, that whether they be different colours thou canst not know, except thou conferre those of the one side with those of the other; for their coniunction and assemblance ble∣misheth and dazeleth the eyes: and therein is shewed the admirable worke of Nature, because that that which began with things that were alike, endeth in different. To what purpose therefore serue these two colours of light and sha∣dow, wheras a reason is to be yeelded of innumerable sorts. Som think that the Rain-bow is made thus: they say that in that part where it raineth, euery drop of the falling raine is a seuerall mirror that representeth the sunne, then that this great and infinite number of images long, large, and hollow, come and ioyne and mixe themselues together; so that the Raine-bow is an assembly of diuers mirrours or representations of the same. To proue this, beholde

what they alleage: If in a faire and cleer•• day you set a thousand Basons in the Sunne, all of them seuerally represent his cou••tenance. Put me a drop of wa∣ter vpon euery leafe of a tree, each one of these drops will haue in it selfe the re∣semblance of the Sunne; but contrariwise a great standing poole representeth but one Sunne. Why? Because all this limited plainenesse that hath his brinks, cannot be but one mirror: but if thou makest partitions, and distinguishest by diuers walls a huge and mighty Fish-poole, so many images shalt thou haue of the Sunne as there are seuerall lakes. Leaue that Fish-poole intire and one as it was, thou shal•• obserue but one sunne. It is no great matter whether the drop of water be small, or the Fish-poole narrow; if it hath brimmes it is a mirror of the sunne. So then these infinite drops of water, carried by the raine that fal∣leth, are as many mirrors, and haue as many faces of the sunne. These appeare confused to him that looketh against them, and seeth not their distances, be∣cause the space suffereth him not to distinguish the same. Furthermore, in stead of so many faces there appeareth but one confused and composed of all.* 1.24 Aristo∣tle is of the same opinion: From all that (saith he) that is light and thin, the sight repealeth vnto it selfe his beames, but there is nothing lighter then ayre or water; and therefore the radiations of our eyes returne from the thick ayre backe againe vnto vs. But if the sight be feeble and infirme, it faileth vpon the least shocke that the ayre yeeldeth it. Some are troubled with this infirmitie, that they themselues seeme to meet themselues, and euery where they behold their owne image. Why? Because the weakenesse of their sight cannot pene∣trate the ayre that is neerest them, but stayeth short; so that whatsoeuer the fogges effect in others, euery ayre worketh in these. Euery ayre how thin soeuer it be, hath power enough to repulse a weake sight; yet more easily may a thicke ayre reflect backe again vnto vs our sight, because it cannot be pierced, but stay∣eth the beames of our eyes, and repelleth them back againe from whence they came. So then, since there are diuers drops of water, they are as many mirrors; but by reason of their smalenesse they represent onely the colour, and not the forme of the sunne. Moreouer, when as one and the same colour is impressed in the infinitie of drops, that fall without intermission, it beginneth to be a face, not of many different images,* 1.25 but of one that is long and continued. How com∣meth it to passe (saith some one) that thou tellest me that there is so many thou∣sand of images here, where I see not one? And since the sunne is all of one co∣lour, why are these images thus diuers coloured? To answer thee hereunto, and to other such obiections, I must tell thee that there is nothing more incer∣taine then our sight, not onely in those things which she is hindered from see∣ing exactly, by reason of this diuersitie of colours, but also in those things which she discouereth hard at hand. A Water-mans Oate being plunged into a little cleere water, seemeth either broken or crooked, although it be straight. Apples seeme greater to those that looke vpon them thorow a glasse. The pillars in long Galleries seeme to be ioyned together, although there be a distance be∣twixt euery one of them. Returne againe to the sunne it selfe, he whom rea∣son approueth to be greater then the whole world, our eye hath so contracted, that some wise men contend that it hath but a foote of Diameter. We knowe that he runneth with a swiftnesse surpassing all swiftnesse, yet none of vs per∣ceiueth any motion; neyther would we beleeue that he had kept on his course except it were apparant that he moueth. There is none of vs that can obserue the course of the heauens, turning with a headlong and incredible swiftnesse, in such sort, that in the twinkling of an eye hee causeth in diuers clymat•• of th••

world both day and night; why then wo••drest thou that our eyes cannot dis∣cerne the droppe•• of ••ater, or that the differe••ce of these s••all images vanish from thy sight that is so farre distant? No man can doubt bu•• that the Raine∣bow is an image of the Sunne, conceiued in a moist and hollow cloud. The reason is, because the Rainebow is alwayes opposite against the Sunne, eyth••r higher or lower, according as the Sunne setteth or riseth, but by a contrary mo∣tion. For when the Sunne setteth,* 1.26 the Rainebow is more high•• and if hee riseth aboue the Horizon, the Rainebow is more low. Oftentimes such a cloud ap∣peareth on the side of the Sunne•• which maketh nor a Rainebow, because it draweth not an image by a right reflexion. But this variety is made for no o∣ther cause, but for that a part of the colour is in the Sunne, and ••n other part in the cloud it selfe:* 1.27 but this humidity formeth and draweth now blew lines, som∣times greene, other whiles purple, and sometimes dimme and fiery; in briefe, two sorts of colours, ••the one liu••ly, the other pale, are th••se that cause all this diuersi••y, for so purple issueth not in the same sort from the shell,* 1.28 but it importeth much how long time it hath remained extinct, what sucke it hath drawne eyther subtile or thicke, or if it hath receiued tin••ture one time onely•• it is not therefore to bee wondred at, considering ••hat the Sunne and the cloud are two things, that is to say, the body and the mirror, if a man see so many dif∣ferent colours which may arise or fall in diuers sorts: for of one kind is the hea•• that proceedeth from a fierce light, an other that proc••edeth from a bright∣nesse not so shining and sparkling. To search out other causes, it were extra∣uagant, considering that wee haue not any ground that may sustaine our dis∣course, except wee should build vpon coniectures, which haue no end. Here then it appeareth that there are two causes of the Rainbow, the Sunne and the Cloud,* 1.29 for the Rainebow is neuer made in faire weather, neither then when it is so close weather, that the Sunne appeareth not, so then it is made of both, without either of which it cannot be.

CHAP. IIII.

* 1.30L•••• v•• adde to that which is abo••e••••ide, another proofe no lesse e∣uident. The image and representation which is made by reason of the mi••ror, neuer appeareth ••xcept the mirror bee opposed in su••h sort, that a man may see ••h•• same in one place, and the thing that it represented in an other tha•• is opposite. There are certaine reasons alleadged by the Geometrician which perswade not, but inforce; ney∣th••r hath any man cause to doubt, but that the Arke is an image of the Sunne, which is badly expressed by reason of the d••f••••t and figure of the mirror•• But l••t vs 〈◊〉〈◊〉 in ••he meane time to produce other proofes. Amongst other argu∣ments why the Arke is caused th••s•• I put this, that it is sodainely made, and v••∣nish••th also as sodainely. But there is nothing more readily represented then an image in a glasse, for the mirror doth nothing but onely represent the obiect. B••ri••n••s Artem••dorus addeth, what kinde of ••••oude it sho•••••••• hee which repre••se••teth such an image of the Sunne, if thou•• makest saith 〈◊〉〈◊〉 hollow mir••or, that is as it were the halfe of a Bowle, if thou standest vpright behind this halfe•• a••l ••hese that are neere vnto thee shall appeare•••• 〈…〉〈…〉 eyes more 〈◊〉〈◊〉 vn••to thee then the mirror. The same saith hee f••lleth our when wee behold a round and hollow cloud on one side of vs, that the image of the Sunne which is

seuered from the Sunne, is more turned towardes vs; the yellow colour there∣fore commeth from the Sunne, the blew proceedeth from the cloud, the other colours grow by a mixture of them both.

CHAP. V.

AGainst these things, these succeeding Arguments are aimed. There are two opinions of mirrors;* 1.31 for some are of opinion that the resemblances are seene in these, that is the figures of our bo∣dies, sent forth and separated from our bodies: some say that the images are not in the mirror, but that the bodies themselues are beheld; the sight of the eye being retorted and reflected, and returned againe in∣to it selfe. Now it appertaineth nothing to the matter, how wee see, whatso∣euer wee behold, but how the like image should bee represented by the loo∣king glasse. What is so vnlike as the Sunne and the Rainebow, wherein neither the Center, nor the figure, neither the greatnesse appeareth? for the Raine∣bow is longer and more ample, and in the brighter part thereof more red then the Sunne, but in the other colours diuers. Againe, when thou wilt compare a mirror with the aire, thou must giue mee the same leuity of body, and the same eqnality, and the same brightnesse. But there are no cloudes that haue the similitude of a looking glasse, wee oftentimes passe through them, and yet see not ourselues in them. They that clime vp to the toppes of hils, behold the cloudes, and yet see not their image in the same. Euery droppe is a seuerall mir∣ror. I grant it, but this I deny, that a cloud consisteth of droppes. For shee hath some things whereof shee may create such droppes, not herselfe, neither hath a cloud any water in it, but the matter of future water. I will likewise grant thee that there are innumerable droppe•• in cloudes, that yeelde some r••sem∣blance, yet all of them yeelde not one and the same, but euery one hath his a∣part. Againe, vnite thou mirrors together, they will represent more then one face; for euery one will retaine in himselfe the similitude of that hee represen∣teth. There are many mirrors that are composed of diuers small peeces, to which if thou presentest but one man, yet there appeareth a multitude, euery part expressing and representing his owne face. These though conioyned and placed together, doe not withstanding reserue vnto themselues their images a∣part, and of one, they make a multitude, yet confound they not that multitude, but distinguish it into seuerall faces. But the Rainebow is made all at once, and hath but one onely face. What then? Is not the water that issueth from a bro∣ken pype, or is squirted or spit out of the mouth, wont to haue some such like colours as wee see in the Rainebow. Tis true: but not for the same cause, as thou thinkest, because that euery droppe of water ••eceiueth the image of the Sunne: for these droppes fall too soone to be able to receiue any forme. They must needly stay to represent the same which they imitate. What is then done? They contract the colour and not the image of the Sunne. Otherwise as Nero Caesar said most learnedly;

Faire Venus Doue, bending her necke aside, In party coloured plumes, doth shew her pride:

And as often as the Peacocke turneth his head neuer so little, her party colou∣red

plumes shine and sparkle: shall wee therefore say, that these feathers are Mirrors, who vpon euery inclination of the head, present new colours; as much correspondence haue the cloudes with mirrors as those birdes I tolde you, and the Camelions and other kind of Creatures, who of themselues change their colours, as often as either wrath or desire of generation maketh them spread a humour which giueth a new tincture to the skin, or that they receiue this co∣lour by reuerberation of the light according as it beateth vpon them directly, or obliquely. What resemblance is there betwixt mirrors and cloudes? mir∣rors are not transparent, but thicke and of one peece, and matter: contrariwise brightnesse trauerseth the clouds, which are thin, composed of confused mat∣ter, by meanes whereof they cannot remaine long times tied together, but the one of them destroyeth the other. Besides, wee see a part of the heauen that is red, when the Sunne riseth, and sometimes wee see cloudes that are colourd like fire. What letteth then but as they receiue this colour by the arriuall and encountry with the Sunne, so also they should draw diuers colours, although they haue not the same efficacy as a mirror hath? Thou saidst not long since, (will some man say) that the Rainebow is alwayes made by the opposition of the Sunne, because a mirror could not represent a face, if it were not set oppo∣site against the Sunne. Herein, saith he, wee are aggrieed. For euen as wee ought to set before the mirror the thing whose Image wee would haue the glasse to represent: so is it needefull that the Sunne beames should beate di∣rectly vpon the cloods, and that they should bee neare him to contract co∣lour. This is their allegation, who would pretend that a cloud is coloured. Posidonius and they that thinke that a cloud is as a mirror, answer thus. If there were any colour in the Rainebow it would continue, and it should be seene the more manifestly, the more nearer wee were vnto it: But now the image of the Arch appeareth best when it is furthest of, the more it neereth vs, the sooner it dieth. I cannot giue way to this contradiction, when as I approue the sentence. Why? I will tell you; because the cloud is coloured, but so that the colour ther∣of appeareth not euery wayes; for the cloud it selfe appeareth not euery where; for no man seeth the cloud wherein he is. What wonder then is it, that the co∣lour thereof is not seene vnto him, by whom shee her selfe is not seene? yet although shee bee not seene, shee is; and consequently she hath colour. So it is not an argument of a false colour, because that in drawing neere vnto the same, shee ceaseth to appeare the same as shee was before, for the like falleth out in the cloudes themselues, which are not therefore false, because they are not seene. Furthermore, when it is tolde thee, that the cloud is straked with the Sunne, it is not intended that this colour was mixed as in a hard, firme, and permanent body, but as in a fluid and flitting masse, which receiueth neyther forme nor colour but for a very little while. The better and deeper tincture the Tyrian scarlet is, the higher must you holde the same, to the end that the lusire thereof may shew the better,* 1.32 yet looseth not in beeing neere vs his per∣fect colour, but that tincture it hath, howsoeuer it be discouered, sheweth it selfe. Of that opinion am I that Posidonius was, that the Arch is made when as the cloud is formed after the manner of a mirror, hollow and round, like the halfe of a bowle. This cannot be approued by the assistance of the Geome∣tricians, who by inuincible reasons proue that the cloud is an image of the Sun, and yet resembleth him not; as likewise mirrors are not answerable wholy vn∣to the truth of things. There are some thou wouldest be afraid to looke vpon, so deformed maketh it their face to appeare that beholde the same, by repre∣senting

their similitude quite contrary. Others of them are such, that in be∣holding them, will make thee thinke thy selfe some worthy man, because that both thine armes, and the other members of thy body will seeme to be more greater and mighty then they are. Some of them represent a true similitude of the face; others halfe the face; some there are that lessen and turne it vp∣wards. What is it therefore to wonder at, if the sunne bee imperfectly repre∣sented in a cloud, as well as in these artificiall mirrors?

CHAP. VI.

AMongst other reasons, this shall be one, that the Arch neuer shew∣eth more greater then the halfe of a Circle,* 1.33 and that the lesse it is, the higher the Sunne is.

The mighty Arch doth drinke.

As our Virgil saith, at such time as the raine is ready to fall, but the Progno∣stiques of the Arch are diuers according to his situations. If it appeareth in the south, it bringeth with it much raine, because that by their abundance they could not be surmounted by the sunne. Contrariwise, if it appeareth in the west, there will follow but a dew and some little raine; and if it be in the east, it is a signe of faire weather. But if the Arch bee the image of the sunne,* 1.34 whence commeth it that the Arch appeareth to be more great then the sunne? because the nature of some mirror is such, that it sheweth things to bee more greater then they were presented vnto it, and will make the body ap∣peare of more prodigious biggenesse: contrariwise, there are some that make thinges seeme farre lesser then they bee. Tell mee why the face sheweth round in a square mirror? happily thou mayest say, that it is thence whence this diuers colour proceedeth; but I cannot tell thee whence this forme commeth, except in thy hand thou hast some patterne whereupon it is formed: But hee hath no other then that of the sunne, from whence thou must needely confesse that the Arch borroweth his colour,* 1.35 and consequently his forme. Finally, wee are agreede, that these colours which wee see in the Heauens proceede from the sunne: but our difference is, because thou maintainest that it is a colour, and I say that it seemeth to bee a colour, whether it bee the one or the other, thou canst not tell mee why this colour vanisheth sodainely, whereas all other lightes are extinguished by little and little. This apparition and disparrition of the Raine-bow maketh for mee:* 1.36 for it is the nature and property of a mir∣ror not to show thinges in partes, but wholly and at once. Euery I∣mage is made and vnmade equally. To represent the same or not repre∣sent the same, there needeth no more to shew it, or to take it away. There is no proper substance or body in the cloude; it is but a fiction and resemblance without the thing. Wilt thou know that it is thus? the Raine-bow will vanish if thou hide the Sunne. I tell thee if thou oppose (I say) another Cloud vnto the Sunne, the varietie of the Raine-bow will vanish; yet is the Sunne somewhat greater then the Arch. I haue already answered, that there are some mirrors which multiplie the whole body which is presented vnto them: whereunto I adde that all

things seeme more great, if they be beheld thorow the water. Letters, although they be but small and obscure, appeare more greater and clearer, when they are read thorow a violl filled with water. Apples seeme more fairer then they be, if they swimme in a glasse.* 1.37 Behold the Starres thorow a cloud, and thou wilt iudge them more great, because our eye slippeth in the humiditie, and cannot faithfully apprehend that which it would. This appeareth clearely, if thou fil∣lest a glasse with water, and castest into it some ring, for although the ring re∣maineth in the bottome, yet the resemblance thereof appeareth in the top of the water. All that which a man seeth thorow the water, is farre greater then the thing it selfe. What wonder is it then, if in a moist cloud the image of the sunne appeareth more greater then naturall. There are two reasons hereof: be∣cause in the cloud there is somewhat that is like vnto glasse, which can shine: the other that hath somewhat of water, which although not formed, yet the nature thereof appeareth, and finally, of a cloud wee see that there commeth raine.

CHAP. VII.

* 1.38BEcause (sayest thou) thou hast made mention of a glasse, euen from the same will I produce an argument against thy selfe. Men are accustomed to make certain rods of glasse very narrow, wher∣in there ar•• diuers angles, and knots or points. If these be shewed athwart the Sunne, they represent the same colours of the Rain-bow, so that thou seest that in it there is not the image of the Sunne, but an imi∣tation of his colour by reuerberation. In this thine argument there are many things that make for me. First, this glasse ought to be thin, and as it were a mir∣ror to reflect the Sunne. Afterwards it appeareth, that in stead of a right co∣lour, it maketh a representation of a false colo••r, such as the necke of pigeons in turning themselues doth, and changeth diuers colours. The same is in a mir∣ror wherein no man perceiueth any colour, but an appearance of strange co∣lours. This onely remaineth to be resolued, why a man seeth not the Image and representation of the Sun in these rods? They are not capable to expresse the same well, the matter is polished and disposed thereunto, by means wherof they inforce themselues to represent the Sunne; but it is impossible, because both their forme and fashion repugneth the same. If they were made and fa∣shioned with conuenient proportion, they would represent as many sunnes, as many insectures as they had: but because their diuisions are confused, they haue not so great brightnesse as a mirror, they only begin to make representations of the sunne, and finish them not, and for that they are neere, they confound all these representations and images together, whence the appearance of colour proceedeth.

CHAP. VIII.

BVt why doth not the Rain-bow,* 1.39 in stead of this great and halfe circle it maketh, become wholly round? Some thinke thus, that the sunne being far more higher then the clouds, beateth not, but vpon the vpper part, whence it followeth that the inferiour i•• not attainted with light. Entertaining the sunne therefore but in one part, they likewise represent but a part of the sunne, and this part is neuer more great then the halfe. This reason hath no great waight•• Why? because tha•• although the sunne incl••neth towards the higher part, yet beateth he vpon the whole cloud. He hath coloured it then: why not? since it is his custome to dart his beames, and to penetrate thorow euery thicknesse. Moreouer, they contra∣dict their owne intent; for if the sunne be aboue, and for this cause reflecteth only on the higher part of the clouds, neuer will the Arke descend vnto the earth; but we see that it extendeth it selfe euen vnto the ground•• Furthermore, the Arch is alwayes opposite against the sun, neither appertaineth it any thing to the matter, whether it be aboue or beneath the same, because that euery place that is opposite against the sunne, cannot but be beaten with the beame•• thereof. Againe, sometimes a Westerly sunne causeth a Rain••bow, when a•• he reflecteth vpon the clouds beneath; and is nearest to the earth, which a•• that time hath but his halfe circle, although the clouds receiue the sunne, when he tendeth to his declination. The Stoickes that would haue th•• light appeare in the cloud, as a fire doth in the mirror, say, that the cloud is hollow, and as it were a halfe bowle, which cannot make an entire globe, because it is onely a part ther∣of. I approue their intention, but not their argument. For if in the cauitie of a mirror, all the face of the opposite orbe is expressed, then in an halfe orbe there is no cause why the whole globe may not be beheld, and if we haue said here∣tofore that a man seeth entire circles of the same colours as the Rain-bow, en∣uironing the Sun and the Moone: whence commeth it in the meane space, that these circles are entirely whole, and the Rain-bow is neuer but halfe a circle? Againe, why do hollow clouds, and such as are not flat and round, receiue and entertaine the sunne? Aristotle saith, That after the AEquinoctiall in Autumne the Rain-bow is made euery houre of the day, but that in Summer it is neuer seene, but vpon sun-rise, or sun-set. The cause is euident. First, because about noonested the sun is so strong that he disperseth the clouds, by meanes where∣of he cannot impresse his image in them. But in the morning and euening he hath least force, and therefore the clouds may sustaine and repulse him. More∣ouer, whereas he is not accustomed to forme the Arch, except at such time as he is opposite to those clouds where he causeth the same; when the dayes are shor∣ter, then is he alwayes oblique. Therefore in euery part of the day, yea euen at mid-day there are certaine clouds, that he may oppositely beate vpon. But in Summer time he is caried aboue our heads, by meanes whereof, at noone-day he beholdeth the earth so directly, that there is not any cloud that can be oppo∣sed against him, for at that time they are all vnder him.

CHAP. IX.

NOw must I speake of rods or windgales, which are no lesse co∣loured and diuers then the Rain-bow,* 1.40 which notwithstanding cease not to foretell raine, we need not stand long vpon this mat∣ter, for such rods or windgales are no other things, but vnper∣fect Rain-bowes. For these haue a discoloured face, yet haue they nothing crooked in them. For they appeare for the most part neere vnto the sunne in a moyst cloud, that beginneth but to spread, so that they haue the same colour that the Rain-bow hath, but not the forme, because the forme of the clouds, when they extend themselues, is different also.

CHAP. X.

THe like varietie is in Crownes, but in this they differ, because Crownes are made euery where wheresoeuer the sunne is, the Rain-bow is not made, but in opposition against the sun, the rods but neere vnto the sunne. I can likewise this way deliuer a diffe∣rence of all; if thou diuidest a crowne, it is a Rain-bow, if thou straighten it, it is a rod? In all of them there is a multiplicitie of colours, of blew, red, and yellow. Onely the rods are neerest to the sunne, the Rain-bowes all of them are either solare, or lunare, crownes are made about all the planets.

CHAP. XI.

THere appeareth likewise another sort of rods, when as small, scat∣tered, and long beames addresse themselues together,* 1.41 and streme from out some straits of the clouds. These ••re fore-tokens of ve∣hement raines. But what shall I say heere? What name shall I giue vnto these rods? Are they the Images of the sunne? The Historians call them Sunnes, and write that two of them appeared, and some∣times three: the Grecians call them Parelia, because they are ordinarily seene neere vnto the sunne, or because they resemble the sunne somewhat, for they imitate not the whole, but his image and figure. Otherwise they haue no heat or vigor whatsoeuer, they are dull and imperfect. What name then shall wee giue them? Shall I doe as Virgil did, who in the beginning doubted of the name, and afterwards gaue that whereof he doubted.

What shall I call thee Rhetica diuine, Contend not therefore with Palernian wine.

There is nothing that can hinder vs from calling them by the name of Parelia. These are images of the sun in a thicke and neighboring cloud, in the forme of a mirror. Some say that they are round clouds, shining, and like vnto the sunne. For they follow him, remaining alwaies with him, as long as they dure in e∣quall distance from him: no man is afraid to behold the image of the sunne in any fountaine or still water, but the face hereof may appeare as well aboue as beneath, prouided that he finde proper matter to represent the same face.

CHAP•• XII.

AS often times as we would discouer whether there were an ••clipse of the sunne or no:* 1.42 We fill certaine basons with oyle or pitch, be∣cause a thicke humour is not troubled so easily, and therefore re∣taineth the images that are offered vnto it. But the images and re∣presentations cannot appeare, except it be in that which is liquid and still. At that time are wee wont to marke, how the Moone opposed her sel••e against the Sunne, how s••e hideth him, being greater then her selfe, by the opposition of her bodie, now in part, if it happen that their encountrie be but oblique, sometimes she obscureth him, being right vnder him. This is called an entire defection and eclipse, during which we see the Stars, and the bright∣nes of the day is lost, that is to say, at such time as the Sunne hath the Moone right vnder him. Euen as therefore vpon the earth we may behold the image of them both; so may a man see them in the aire, when as it is so still and faire, as the face of the Sunne is imprinted therein, which other clouds receiue like∣wise, but let slip, if either they are too moueable, or too rare, or too sullen. For the moueable scatter him, the rare and cleere let him slip, the thicke and dark∣some feele him not, no more then on the earth spotted mirrors represent a per∣fect forme vnto vs.

CHAP. XIII.

AFter the same manner likewise two Parelie are wont to be made.* 1.43 For what letteth it, but that there may be as many as there are clouds that are fit to represent the image of the Sunne? Some are of that opinion, that as often as they see two such representati∣ons, that they iudge the one to be of the Sunne, the other of the image if selfe. For amongst vs likewise, when as diuers mirrors are disposed so, that the one is in the sight of the other, all of them are filled, but yet there is but one image of the thing; the other are the resemblances of that image. For it is no matter what the thing is, which is shewed in a mirror, because it repre∣senteth all that which is set before it. So there likewise in the aire, if any casu∣altie dispose the clouds, so as they behold one another: the one cloud will re∣present the Sunne it selfe, and the other represent the image of the Sunne. But such clouds as these ought to be thicke, light, shining, and entirely of the na∣ture of the Sunne; and therefore all these representations are white, and resem∣ble the Crescent of the Moone, because their brightnesse proceedeth from an oblique reuerberation of the sunne. For if the cloud be beneath the sunne, and neerer vnto him, she is dissipated by him, and being set farre off, of him, she can∣not sufficiently entertaine his beames, to make show of an impression, as mir∣rors represent not our faces which are farre off from them, because the sight of our eye hath not recourse vnto vs backe againe. Furthermore, the Parelie or Sunnes betoken raine (for I will vse the Historiographers name) especially if they show towards the Southward, where the clouds are especially gathered: when such impressions as these begirt the sunne on euery side, if wee beleeue Aratus, it foretokeneth a Tempest.

CHAP. XIIII.

* 1.44IT is time now to consider those other fires, which haue diuers ap∣pearances, sometimes there shineth a starre, sometimes the hea∣uen is as it were inflamed, somtimes there are fixed and inherent fires, sometimes they stay not in one place. There are many kinds of these seene; somtimes there are fires that outwardly are begirt with a crown, and inwardly flame. Somtimes the heauens gather toge∣ther, in such sort as if they seemed to be some round trench. There are some that are called Pithyae, when as the greatnesse of a grosse and round fire, like vnto a towne runneth in the heauens, or else burneth it selfe to nothing in one place. Furthermore there are * 1.45 Chasmata, when as sometimes a space of the heauens o∣peneth it selfe, and gaping wide seemeth as it were in the secret thereof to shew a burning flame: and all these Meteors are of different colors, some of intended rednesse, some of a slighter and fainter flame, some of a cleerer and whiter light, some sparkling, and some equally yellow, without irruptions or radiations: we see therefore

The longest tract of starres growe white behinde.

These shoote and flie like starres, and seeme to shoote out long traines of fire, by reason of their immeasurable swiftnesse, when as our eye cannot discerne their passing by, but wheresoeuer they ranne, beleeued that all that parte was on fire. For such is the swiftnesse of their motion, that we cannot apprehend their distances, but onely see their ends. We see better the place where the bo∣die of a fiery starre presenteth it selfe, then the way that it holdeth. He there∣fore design••th all his course, as it were with a continuall fire, because the slow∣nesse of our ••ight followeth not the moments of his race, but seeth at once both from what place it issued, and whether it attaineth; which falleth out in light∣ning; for the ••ire thereof seemeth long vnto vs, because he ouerslippeth his space in the twinkling of an eye, and all that circuit encountreth with our eyes, whereby it is discharged; yet is it not an extended bodie, that it may occupie all the space of the way whereby it commeth: for things so long and extenua∣ted haue no force to giue a violent assault.* 1.46 How therefore do these fires issue? When the fire is enkindled by the collision of the ayre, it is violently pushed downward by the winde; and yet is it not alwayes caused by winde or by col∣lision. Sometimes it is bred by reason of some opportunitie of the ayre; because that in this higher region there are diuers things that are drie, hote, and terre∣striall amongst which it is bred, and the matter that feedeth it faileth very sud∣denly, and therefore is it violently carried and vanished away. But why is it that his coulor is diuers? what importeth it, what that is which is enkindled, and how vehement it is,* 1.47 whereby it is set on fire? But this fall of this fire signi∣fieth winde, from that part from whence it breaketh forth.

CHAP. XV.

THou askest me likewise how those lightnings are engendred which the Graeci••ns call Sela,* 1.48 in diuers sortes as it is reported. It may be that the force of the winde breedeth them, or the heat of the highest heauen may produce them: for when as the ••lemen∣tary fire is spread euery where, sometimes it embraceth inferiour things if they be disposed to take fire. The motion of the starres may by his course enkindle this fire, and transmit it to inferiour bodies. What then? Can it not be that the ayre repulseth that vertue which it hath from fire, as far as the aethereall region, whence afterward there followeth a lightning or enkindling of a star, or some such like darting fire? Of these lightnings, some fall directly downewards, resembling shooting stars, some remaine in a certaine place, and shoot forth so much light as may disperse darkenesse, and represent the day, vntil such time as hauing consumed their nutriture, they first of all become ob∣scure, and afterwards after the manner of a flame that is extinguished in it selfe by continuall diminution they are reduced to nothing. Of these some appeare in the clouds, some aboue the clouds, when as the thicke ayre hath drawne that fire as high as the stars, which it had long time nourished and entertained neere vnto the earth. Some of these ••uffer no delay, but runne here and there, and are extinguished in that place where they first appeared. These are truely cal∣led lightnings, because their appearance is short and of small continuance. Ney∣ther fall they without some mischiefe; for oftentimes they doe as much mis∣chiefe as tempestuous fire-breaks. By these haue we seene the tops of houses s••rooken, which the Gaecians call Astropoplecta.* 1.49 But these continued lightnings which haue their fire more strong, and which follow the motion of the heauen, or that haue a particular tract, are called Comets, according to the opinion of the Stoicks, whereof I am to intreate. There are diuers sorts of these; some bearded, some like Torches or Lamps, some are called Cyparissiae, and others whose fire is scattered and long in their breaking forth. Some doubt whether they ought to put in the ranke of these Comets those beames and tombs of fire that are seldome seene. For they haue need of much matter, and conglobati∣on of fire, considering that sometimes their body is so great that it surpasseth the thicknesse and roundnesse of the rising sunne. Amongst them thou mayest place these fires which are oftentimes mentioned in histories and wherof som∣times the brightnes is so heigh that such fierie boddies seeme to be placed a∣mongst the stars, otherwhiles it is so lowe that it seemeth to be the burning of some howses, that are far from the place where we are. In the time of the Em∣peror Tiberius the horse men galloped to succour the inhabitants of Ostia, sup∣posing that their City was set on fire; but it was a heate of the heauens, and a brightnesse of fire, thick & foggy, which had shined for a great part of the night. Of these no man doubteth but that they haue a flame which they shew, and their substance is certaine.* 1.50 The question is of the former, I meane of the Raine∣bow & crowne, whether they deceiue the sight and are but counterfeit, or whe∣ther they haue truly that in them which appeareth. Our opinion is, that neither the Rain-bow or Crowns haue any certain body. For in esteeme that there is not any thing but fallacious in mirrors, which doe but represent a body subsist∣ing without them; otherwise it would remaine therin, and could not be hidden or defaced by any other Image, neither should a man in one instant see so many

infinite formes both appeare and vanish in one and the same mirrour. What is it then? They are Images and vaine representations of true bodies, nay which is more, there are some artificiall mirrors found, which may make some things ap∣peare farre contrary to that they are; for, as I said; there are some mirrours that make their faces seeme crooked that look into the same, and some there are that make their shew infinitely more huge, and exceeding humane habite, and the measure of our bodies.

CHAP. XVI.

* 1.51IN this place I will tell thee a storie, to the end thou mayest vnder∣stand that lust forgetteth not any instrument to prouoke his de∣sire, but is diligent and ingenuous to excite his owne furie. There was a man called Hostius so vncleanely and villeinous, that he was not ashamed to make shew of his securrilitie and filthinesse in the publique Theater. This rich and couetous wretch was owner of two milli∣ons and fiue hundreth thousand crownes; yet Diuus Caesar after that his slaues had murthered him, iudged that hee was vnworthy that any man should re∣uenge his death, & yet notwithstanding would he not declare that he was iust∣ly slain. He was not only impure in respect of one sex, but he surfetted in his lust both towards men and women, & made certain mirrors of that fashion, wherof I late made mention, that shewed the images of men far greater then they were, wherein one finger exceeded the arme in measure, length, and thicknesse. These did he dispose in such sort that when he endured the company of men, he sawe in the mirrour all the execrable motions of him he had admitted, enioying by this meanes a false greatnesse of their members, as if it had beene true. In all bathes he made his choyse, and chose him men by the open measure of their length, yet notwithstanding delighted he his insatiable lusts with fained appea∣rances also. Goe now and say that Looking-glasses were inuented for vnclean∣nesse sake. It is shamefull to be spoken what this monster (worthy to be torne with his owne teeth) both spake and did; when as on euery side mirrors were opposed against him, to the end he might be a beholder of his owne hainous vil∣leinies. And those things which a secret conscience would suppresse, and such as any one being accused thereof, would be ashamed to confesse: these thrust he not onely into his mouth,* 1.52 but into his eyes. But vndoubtedly haynous sinnes are afraid to behold themselues. The most desperatest villaines, and they that are disposed to all dishonour, feele that the tendernesse of shame easily seizeth their eyes. But this man, as it were a trifle to suffer things vnheard of, and vn∣knowne in his owne person, hath made them come before his sight, and was not onely contented to see the greatnesse of his sinne, but thought good to plant a∣bout himselfe his mirrors, whereby he diuided, and disposed his villeinies. And because he could not so diligently obserue and see, at such time as he was seized vpon, and his head hidden, and his body tyed to the shamefull part of some vil∣leinous buggerer, he represented his monstrous action to himselfe by resem∣blances: he saw in his mirrors the surquedry of his mouth, he beheld the men whom he receiued vpon all the parts of his bodie. Somtimes diuiding himselfe betwixt a man and a woman, and abandoning his person to suffer both wayes, he beheld those villeinies which a man durst not either imagine or name. What hath this impure catife left himselfe to doe in the darken••sse? Hee feared not

the day, and durst shew himselfe those monsterous embracements, and approue them vnto himselfe. What? doest thou thinke that he would not be painted in that habit? There is some modestie in those that are prostitute and harlots, and they couer in some sort those bodies of theirs, which are the obiects of publike disgrace, whereby their vnhappie patience may lie hidden, so that in some sort the very brothel-house hath modestie in it. But that Monster made a publique spectacle of his vncleannesse, and shewed those thinges to himselfe, to couer and hide which no night were darke enough. I, saith hee, endure both a man and a woman at once, and notwithstanding in that part also which is left me to some disgrace, I exercise the part of a man. All my members are exercised in pamardice; it is therefore requisite that mine eyes should haue their part, and that they should be witnesses and controllers. Euen those things which by sci∣tuation are hidden from the sight of our bodies, are visited by art, least any man should thinke that I know not what I doe: nature did nothing when shee gaue a man so feeble instruments to execute his lusts, and when shee hath learned bruit beasts a more perfect contentment in their encountries. I will finde a meanes how I may deceiue and satisfie my infirmitie; whereto should my ini∣quitie serue me; if I should not sinne more then nature hath taught me? I will set these kinde of mirrors about me, that may present an incredible greatnesse of formes. If I might haue libertie I would make them truly as great, and be∣cause I may not, I will feede my selfe with the similitude; my villanie shall see more then it can conceiue, and shall admire at his owne patience. O detessable wickednesse. This man perchance was killed quickly, and before he saw these things. He deserued to be massacred before his mirror.

CHAP. XVII.

LEt those Philosophers therefore be now derided who dispute thus of the nature of mirrors,* 1.53 enquiring whence it commeth that our face sheweth thus, and turneth towards vs what pretended the nature of things, that after shee had giuen vs true bodies, shee would likewise that a man should see these images? To what end was is to prepare this matter that was fit to entertaine formes? It was not to the end we should pluck our beards by a looking glasse, or to polish a mans face, na∣ture hath not allowed dissolution any thing to exercise her folly in: but first of all, Because our eyes are to feeble to behold the sunne at hand, to the end that they might comprehend the forme of the same, shee discouereth it in a more du••ler light. For although we may behold him both at his rising & his setting, yet should we not know his true forme in his resplendent brightnesse, if his face were not shewed vs more easily to be obserued in some pure & polished thing. Secondly, we should not see the eclipses, neither might we know what it is if we did not more easily vpon the earth perceiue the images both of Sun and Moon. Thirdly, mirrors haue beene inuented to the end that a man might know him∣selfe. Of this inuention haue followed diuers benefits, first the knowledge of our selues, afterwards the resolution of some occurrents. The faire ought to learne herein how to auoide infamie: the foule, to redeeme by their vertuous behauiour, the imperfection of their countenance: The yong, to remember themselues that being in their flowring yeares, that it is time for them to learne, and attempts actions of value: The old, to ••••ake off all misse-beseeming actions

that are vnfitting for their white haires, and to meditate on death. For this cause nature ministred vs the meanes to see our selues. A cleare fountaine, and euery bright stone reflecteth our mindes.

Late did I see my selfe from of the shore, When seas were calm'd and tempest stir'd no more.

What were these fellowes, thinkest thou, that combed themselues by this glasse? That age was more simple, the men contented themselues with that which next came to hand, as yet the benefits of Nature were not wrested vnto vice, neither was her inuention imployed and rauished to satisfie dissolution and excesse. At the first, as casualtie offered the oportunitie, so men discoue∣red their faces: but afterwards, when as self-loue had insinuated it selfe amongst mortall men, and made euery man beleeue that he was faire and well pleasing, they oftentimes despised those things, wherein at the first they saw and beheld themselues. But when the world became euill, and began to puzzle themselue•• in the earth, the vse of Iron was first found out, which had not brought with it any incommoditie,* 1.54 had men contented themselues therewith. But other mis∣chiefes began to burgen out of the earth, which by their lustre began to ap∣peare, and please those which otherwise thought not thereupon, so that the one conceiued a delight in beholding a goblet, another an instrument made of brasse, and fit ••or seruice, and not to be beheld. Anon after some part of the earth was ordained to this seruice, although in other respects: siluer shined not as yet, but some other matter more brittle and of lesse value. At that time also when as these old fathers liued temperately, yet cleanly enough, if they had washed away the sweate and dust, which they had gathered by their daily tra∣uell in the fleeting streame; it was enough for them to stroake downe their haire, and to combe their long beards, and in this time euery one serued him∣selfe, and assisted others. That haire which in times past was vsually wont to be scattered by mens hands, was dressed and handled by women, but they that had a faire haire, contented themselues with the naturall growth thereof, as we s••e Horses and Lions doe. But afterwards, when as dissolution had gotten the better hand of the world, men made mirrors of gold and siluer as great as the bodie, and afterwards garnished them with precious stones, in so much as one of them cost a woman more siluer, then in times past would haue sufficed to endow the daughters of great Captains, that were married vpon the common purse. Thinkest thou that those daughters had a mirror enchased with gold, whereas they were enforcd to borrow siluer to marrie them? O happie pouer∣tie, the cause of so worthie a renowne. Had they been rich•• the Senat had not allotted them their dowrie. But whosoeuer he was that had the Senate for his father in law, vnderstood that he had receiued a dower, which it was not law∣full to restore. At this day the summe of money that was furnished by the Se∣nate for the daughters of Scipio, was not sufficient to buy a glasse for the daugh∣ters of enfranchised slaues. For dissolution inuited by little and little by her riches, is animat••d to much immodestie: and vices are growne to their full maturitie. In briefe, by such deuices all things haue beene so confused, that that which we call a womans cabinet, is an equipage of men, nay I will say lesse, euen souldiers baggage. But now the mirror which was onely admitted for ornament sake, is made a necessarie instrument to whatsoeuer vice.

Notes

• * 1.1

  The difference betwixt Philoso∣phy and other sciences, and be∣twixt that which is naturall and the other that is morall.
• * 1.2

  Happy is con∣templation if it be rightly go∣uerned.

  This is wrath and other passi∣ons of mind.
• * 1.3

  What a vertu∣ous mans thoght is that enuieth the fruit•• of vertue.
• * 1.4

  The affaires of the world are trifles.
• * 1.5

  A worthy descri∣ption of vanity.
• * 1.6

  The argument of diuinity, is to contemplate di∣uine things.
• * 1.7

  The supernatu∣rall Philosophie of the Stoickes.
• * 1.8

  The vse of this discourse.
• * 1.9

  Of the Meteors of ••••re.
• * 1.10

  Lib. 1. Meteors of fire.
• * 1.11

  They were called Goats, by reason they had some resemblance of little ••eard•• hanging on them.
• * 1.12

  Whether extra-ordinarie Mete∣ors are fore-to∣kens of things to come.
• * 1.13

  The fires called Castor and Pollux.

  These were Iu∣piters s••nnes by Laeda, who for their great va∣lour and coun∣ning by sea were reputed gods.
• * 1.14

  Of falling fires.
• * 1.15

  Of thunders.
• * 1.16

  Of the circles and crowns that appeare about the Sunne and Moone.

  Albert. lib. Me∣teor••log. tract. 4. cap. 8.
• * 1.17

  In what region of the aire.
• * 1.18

  In what time.
• * 1.19

  Of the R••••ne-bow; the cause and forme ther∣of, and why it appeareth not by night.
• * 1.20

  Examples to ex∣presse this.
• * 1.21

  How the Rain-bow is caused.
• * 1.22

  This opinion is examined.
• * 1.23

  Of the colours of the Arch.
• * 1.24

  The opinion of Aristotle as touching the co∣lours in the Ark.
• * 1.25

  Of the diuers colours in the Arke.
• * 1.26

  Why the Raine∣bow appeareth opposite against the Sunne.
• * 1.27

  Why there are diuers col••urs in it.
• * 1.28

  A comparison from purple.
• * 1.29

  Two causes of the Rainebow.
• * 1.30

  A con••i••mation of that which hath been taken from the Arke, is formed by opposition against the Sunne, by the comparis••n of Artemido∣••us.
• * 1.31

  An obiection a¦gainst the com∣pari••ō precedent.
• * 1.32

  Sen••caes opi∣nion touchi••g the ••••sh••••n of the Ar••h.
• * 1.33

  The Progno∣stiques touching the Rainebow.
• * 1.34

  Why it appeareth greater then the Sunne.
• * 1.35

  Of the colour.
• * 1.36

  A proofe that the comparison be∣tween the Raine-bow and the mirror is proper.
• * 1.37

  Examples shew∣ing how the Rain-bow see∣meth more grea∣ter then the Sunne.
• * 1.38

  Of the triangles of glasse that re∣present the ••o∣lours in the Rain-bow, and the diffe••ence betwixt them and it.
• * 1.39

  Why the Arth is but hal•••••• circle.
• * 1.40

  Of rods that are imperfect Arkes.
• * 1.41

  Of Parelies.
• * 1.42

  Of the eclipses of the Sunne, and how they are dis∣couered.
• * 1.43

  Of double Pa∣relies.
• * 1.44

  Of other diuers sorts of fiery Meteors.
• * 1.45

  Casma is when much va∣pour is inflamed in a watry cloud, or one that is very thin.
• * 1.46

  Whence this li••htning and darting of them proceedeth.
• * 1.47

  Their significa∣tion.
• * 1.48

  How lightnings are made.
• * 1.49

  Continued lightnings or Comets, and their diuers sorts
• * 1.50

  Whether the Raine-bow and Crown•••• be but appearances.
• * 1.51

  A monster of in∣tempera••cy: a shame of Rome the villeinous Hostius.
• * 1.52

  Modest ••i••s blush & Ch••isti••n ears abhorre th••se re∣la••ions: shame∣l••sse; reade i•• with shame, for such like actions, O can the••e be such? br••••de confusion ••or ••uer.
• * 1.53

  Of the vse of mirrors vpon the occasion of the former com∣parison.
• * 1.54

  Whence dissolu∣tion grew.