The historie of foure-footed beastes Describing the true and liuely figure of euery beast, with a discourse of their seuerall names, conditions, kindes, vertues (both naturall and medicinall) countries of their breed, their loue and hate to mankinde, and the wonderfull worke of God in their creation, preseruation, and destruction. Necessary for all diuines and students, because the story of euery beast is amplified with narrations out of Scriptures, fathers, phylosophers, physitians, and poets: wherein are declared diuers hyerogliphicks, emblems, epigrams, and other good histories, collected out of all the volumes of Conradus Gesner, and all other writers to this present day. By Edward Topsell.

OF THE LYON.

BEing now come to the discourse of the Lyon (iustly stiled by all writers the King of beastes,) I cannot chuse but remember that prettie fable of Esope, concerning the societie and honor due vn∣to this beast. For (saith he) the Lyon, Asse, and the Fox entered league and friendship together, and foraged abroad to seeke con∣uenient [ 10] booties, at last, hauing found one and taken the same, the Lyon commanded the Asse to make deuision thereof, the silly Asse regarding nothing but societie and friendship, and not honor and dignitie, parted the same into three equall shares; one for the Lyon, an other for the Fox, and the third for himselfe: Whereat the Lyon disdaining, because hee had made him equall vnto the residue, presently fell vpon him and toare him in peeces; then bidding the Fox to make the deuision, the craftie Fox deuided the prey into two parts, assigning vnto the Lyon almost the whole bootie, and reseruing to himselfe a very small portion; which being allowed by the Lyon, he asked him, who taught him to make such a partiti∣on, marry (quoth the Fox) the calamitie of the Asse, whom you lately toare in peeces.

In like manner I would be loath to be so simple, in sharing out the discourse of the [ 20] Lyon, as to make it equall with the treatise of the beasts lately handled, but rather accor∣ding to the dignitie thereof, to expresse the whole nature, in a large and copious tractate. For such is the rage of illiterate or else enuious men, that they would censure me with as great seueritie, if I should herein like an Asse forget my selfe (if I were in their power) as the Lyon did his colleague for one foolish partition.

And therefore as when Lisimacus, the sonne of Agathocles, being cast by Alexander to a Lyon to be destroyed, because he had giuen poyson to Calistines the Philosopher, that was for the ending of his miserie, who was included by the said Alexander in a caue to be famished to death; vpon some sleight displeasure the said Lisimacus, being so cast vnto the Lyon, did not like a cowardly person offer himselfe to his teeth, but when the Lyon [ 30] came gaping at him to deuoure him, hauing wrapped his arme in his linnen garment, held him fast by the tongue, vntill he stopped his breath, and slew him; for which cause, he was euer afterwards the more loued and honored of Alexander, hauing at the time of his death, the commaund of all his treasure.

In like sort I will not be afraid, to handle this Lyon, and to looke into him both dead and aliue, for the expressing of so much of his nature, as I can probably gather out of any good writer.

First of all therefore to begin with his seuerall names,* 1.1 almost all the nations of Europe doe follow the Greekes in the nomination of this beast, for they call him Leon, the La∣tines, Leo, the Italians Leone, the French and English Lyon, the Germans and Illirians, [ 40] Leuv; the reason of the Greeke name Leon, is taken para To luessein from the excellencie of his sight; for Laio signifieth to see, and Alaoos signifieth blind, for indeede there is no creature of the quantitie of a Lyon, that hath such an admirable eie fight. The Lionesses called in Greeke Loena which word the Latines follow, from whence also they deriue Lea for a Lionesse, according to this verse of Lucretius:

Irritata Leae, iaciebant corpora saltu.

The Hebrewes haue for this beast male and female, and their younge ones diuers names: and first of all for the male Lion, in Deut. the 33. they haue Ari, and Arieh, where the Caldians translate it Ariauan, the Arabians Asad, the Persians Gehad, and plurally in He∣brew Araijm, Araiot, Araoth, as in the first of Zeph. Araoth, Schoianim, roaring Lions: and [ 50] from hence comes Ariel, signifying valiant and strong, to be the name of a Prince: and Isai 29. Ezec. 43. it is taken for the alter of burnt offerings, because the fier that came downe from heauen, did continually lye vpon that altar, like a Lion in his denne: or else because the fashion of the temple was like the proportion of the Lion: the Assirians call a Lionesse Arioth, the Hebrewes also call the male Lion Labi, and the female Lebia, and

[illustration]

[ 10] [ 20] [ 30] [ 40] [ 50]

they distinguish Art, and Labi, making Ari to signifie a little Lion, and Labia a great one; and in Num. 23. in this verse, containing one of Gods promises to the people of Israell for victory against their enemies, Behold my people shall arise like Labi, and be lifted vp like Ari: there the Chaldey translation rendereth Labi, Leta, the Arabian Iebu, the Persians Scher, and Munster, saith that Labi is an old Lyon. In Iob. 38. Lebaim signifieth lions, and in Psa. the 57. Lebaot signifieth Lionesses. In the Prophet Naum the 2. Laisch is by the Hebrewes translated a Lyon, and the same worde Esa. the 30. is by the Chaldies translated a lions Whelpe; and in the aforesaid place of the prophet Naum, you shal find Arieh for a lion, Labi for a lionesse, Cephirim for little lions, and Gur for a lions whelp, all contained vnder [ 10] one period.* 1.2 The Sarazens cal a Lion at this day Sebey, and thus much for the name.

In the next place we are to consider the kindes of Lyons, and those are according to Aristotle two, the first of a lesse and well compacted body, which haue curled manes, being therefore called Acro leontes, and this is more sluggish and fearefull then the other. The second kind of Lyon hath a longer body, and a deeper lose hanging mane, these are more noble, generous, and couragious against all kind of wounds. And when I speak of manes it must be remembred, that all the male Lyons are maned, but the females are not so; neither the Leopards which are begotten by the adultry of the lyonesse: for from the ly∣on there are many beasts which receiue procreation, as the Leopard or Panther.

There is a beast called Leontophonus, a little creature in Syria, and is bred no wher els but where lyons are generated. Of whose flesh if the lion tast, he looseth that princely po∣wer [ 20] which beareth rule among foure footed-beasts, and presently dyeth; for which cause they that lie in waite to kill lyons,* 1.3 take the body of this Leontophonus, which may well bee englished Lion-queller, and burneth it to ashes, afterwards casting those ashes vpon flesh, whereof if the lion tast she presently dyeth, so great is the poyson taken out of this beast for the destruction of lyons; for which cause, the lyon doth not vndeseruedly hate it, and when she findeth it, although she dare not touch it with her teeth, yet she teareth it in pie∣ces with her clawes. The vrine also of this beast sprinkled vppon a lyon doeth wonderfully harme him, if it doth not destroy him; They are deceiued that take this Lion-queller to be a kind of Worme, or reptile creature, for there is none of them that render vrine; but this excrement is meerely proper to foure-footed-liuing-beastes: And thus much I thought [ 30] good to say of this beast in this place, which I haue collected out of Aristotle, Pliny, Soli∣nus,* 1.4 and other Authors aforesaide, although his proper place be afterward among the li∣ons enemies.

The Chimaera is also fained to be compounded of a lion, a Goate, and a Dragon, accor∣ding to this verse:

Prima leo, postrema Draco, media ipsa Chimaera.

There be also many Fishes in the great Sea, about the Ile Taprabones, hauing the heades of Lyons, Panthers, Rams, and other beasts. The Tygers of Prasia are also engendred of Lyons, and are twice so big as they. There are also Lyons in India, (called Formicae) about the bignesse of Egyptian Wolues. Camalopardales haue their hinder parts like Lyons. The [ 40] Mantichora hath the body of a Lyon: The Leucrocuta, the necke, taile, and brest like a lion, and there is an allogorical thing cald (Demonium Leoninum) a lyon-Diuel, which by Bellu∣nensis, is enterpreted to be an allegory, signifieng the mingling together reasonable vnder∣standing with malicious hurtfull actions.* 1.5 It is reported also by Aelianus, that in the Iland of Choos, a sheepe of the flock of Nicippus, contrary to the nature of those beasts, in stead of a lamb brought forth a lion, which monstrous prodigy was seene and considred of ma∣ny, whereof diuers gaue their opinions what it did pretend, namely that Nicippus, of a pri∣uate man should effect superiority and become a tyrant, which shortly after cam to passe, for he ruled all by force and violence,* 1.6 not with fraud or mercy; for Fraus (saith Cicero) [ 50] quasi vulpeculae, vis leonis esse videtur, that is: Fraud is the property of a Foxe, and violence of a Lion.* 1.7

It is reported that Meles the first King of Sardis did beget of his concubine a lyon, & the South-sayers told him that on what side soeuer of the city he should lead that lion, it shold remaine inexpugnable, and neuer be taken by any man; whereupon Meles led him about euery tower and rampier of the citty, which hee thought was weakest, except onely one

Tower, standing towards the riuer Tmolus, because hee thought that side was inuincible, and could neuer by any force be entred, scaled, or ruinated. Afterwards in the raigne of Crasus, the Citty was taken in that place by Darius.

There are no lions bred in Europ, except in one part of Thrasia, for the Nemaeon,* 1.8 or Cle∣onaean lion is but a fable; yet in Aristotles time, ther were more famous & valiant lions in that part of Europe, lying betwixt the Riuers Achelous and Nessus, then in all Affrica and Asia. For when Xerxes led his Army through Paeonia ouer the Riuer Chidorus, the lyons came and deuoured his Camels in the night time; but beyonde Nessus towardes the East, or Achillous towards the West, there was neuer man saw a lion in Europe: but in the region betwixt them which was once called the countrey of the Abderites, there were such store, [ 10] that they wandered into Olimpus, Macedonia, and Thessalia, but yet of purpose Princes in castles and Towers for their pleasures sake, do nourish and keepe Lions in Europe, where sometimes also they breed, as hath been seene both in England and Florence; Pelloponesus also hath no lions, and therefore when Homer maketh mention of Dianaes hunting in the mountaines of Frimanthus and Taygetus, he speaketh not of lions, but of Harts and Bores.

All the countries in the East and South, lying vnder the heate of the Sun, do plenti∣fully breede lions, and except in whot countries they breed seldome, and therefore the li∣ons of Fesse, Temesna, Angad, Hippo, and Tunis, are accounted the most noble and auda∣tious lions of Affrick, because they are whot countries.* 1.9 But the lions of colder countries haue not halfe so much strength, stomack, and courage. These Libian lions haue not halfe [ 20] so bright haire as others, their face and necke, are very horrible rough, making them to looke fearefully, and the whole collour of their bodies betwixt browne and blacke; Apo∣lonius saw lions also beyond Nilus, Hiphasis, and Ganges: and Strabo affirmeth that there are lions about Meroe, Astapae, and Astabore, which lions are very gentle, tame, and fearefull, and when the dog star called (Canis Sirius) doth appear, wherof commeth the dog daies, that then they are droue awaie by the bitings of great gnats.

Aethiopia also breedeth Lyons, being blacke coloured, hauing great heads, long hair, rough feet, fiery eies, and their mouth betwixt red and yellow. Silicia, Armenia, and Par∣thia, about the mouth of Ister, breed many feareful Lyons, hauing great heads, thick and rough neckes and cheekes, bright eies, and eye-lids hanging down to their noses. There [ 30] are also plenty of lyons in Arabia, so that a man cannot trauell neare the citty Aden ouer the mountaines, with any security of life, except he haue a hundred men in his company. The Lions also of Hircania are very bold and hurtfull, and India the mother of al kinde of beasts, hath most blacke, fierce, and cruell Lyons. In Tartaria also, and the kingdome of Narsinga, and the Prouince of Abasia, are many Lyons, greater then those of Babilon and Siria; of diuers and sunrdy intermingled colours, both white, blacke and red.* 1.10 There be many Lyons also in the prouince of Gingui, so that for feare of them, men dare not sleep out of their owne houses in the night time. For whomsoeuer they find they deuoure and teare in pieces. The ships also which go vp and downe the riuer, are not tyed to the bank∣side for feare of these lions, because in the night time they come downe to the Water∣side, [ 40] and if they can find any passage into the barkes, they enter in, and destroy euery ly∣uing creature, wherefore they ride at Ancor in the middle of the riuer.

The colour of Lyons is generally yellowe, for these before spoken of, blacke, white,* 1.11 and red are exorbitant: Their haire some of them is curled, and some of them long, shag∣gy, and thin, not standing vpright, but falling flatte, longer before, and shorter behinde,* 1.12 and although the curling of his haire be a token of sluggish timidity, yet if the haire bee long and curled at the top onely, it pretendeth generous animosity. So also if the haire be hard: (for beasts that haue soft haire, as the Hart, the Hare, & the Sheep), are timerous, but they which are harder haired, as the Boare and the Lyon, are more audacious and fearelesse.

[ 50] There is no foure-footed beaste, that hath haires on his neather eye-liddes like a man, but in steede thereof, either their face is rough all ouer as in a Dogge, or else they haue a foretop as a horse and an Asse, or a mane like a lion. The Lyonesse hath no mane at all, for it is proper to the male, and as long haires are an ornament to a horses mane, so are they to the necke and shoulders of a Lyon; neither are they eminent but in their full age, and

therefore Pliny said:

Turrigeros elephantorum miramur humeros, leonum iubas.

We wonder at the Tower-bearing shoulders of Elephantes, and the long hanging manes of Lions. And Aelianus in orationis expertibus maripraestantiam quandam natura largita est, iuba leo antaecellit foeminam, serpens Christa. Nature hath honored the Male, euen in crea∣tures without reason, to be distinguished from the female, as the mane of the male Lyon, and the combe of the male Serpent do from their females. Martiall writeth thus of the li∣ons mane:

O quantum per colla decus, quem sparsit honorem, Aurea lunatae cum stetit vnda iubae? [ 10]

A Lyon hath a most valiant and strong head,* 1.13 and for this occasion, when the Nymphes were terrified by the Lyons and fled into Carystus, the promontory wherein they dwelled was called Co leon, that is the Lyons-head, where afterwards was built a goodly Citty. It fortuned as Themistocles went thether to manage the affaires of the Graecians, Epiries the Persian, president of Phrygia intended his destruction, and therefore committed the busines vnto one Pisis, with charge that he shold behead Themistocles, who came thither to execute that murder, but it happened as Themistocles slept at the noone day, hee heard a voice crying out vnto him, O Themistocles effuge leonum caput ne ipse in leonem incurras: that is to say,* 1.14 O Themistocles get thee out of the Lyons head, least thou fall into the Lyons [ 20] teeth: whereupon he arose and saued his life.

The face of a Lyon is not round as some haue imagined, and therefore compared it vnto the Sunne, because in the compasse thereof the haires stand out eminent like Sunne-beames, but rather it is square figured like as his forehead, which Aristotle saith, you may chuse whether you will cal it a forehead or Epipedon frontis: that is, the superficies of a fore∣head: for like a cloud it seemeth to hange ouer his eies and nose, and therefore the Ger∣mans call a man that looketh with such a countinance, Niblen of Nubilare, to be cloudy, and it betokeneth either anger or sorrow: also it is called Scithicus aspectus, because the Sci∣thians were alwaies wont to looke as though they were ready to fight. The eies of a Lyon are red, fiery, and hollow, not very round nor long, looking for the most part awry; wher∣fore [ 30] the Poets stile the Lionesse Tocua leaena. The pupils or aples of the eie shine exceeding¦ly, in somuch as beholding of them, a man would thinke hee looked vpon fire.

His vpper eie-lid is exceeding great, his Nose thick, and his vpper chap doth not hang ouer the neather, but meete it iust: his mouth very great, gaping wide, his lippes thinne, so that the vpper partes fall in the neather, which is a token of his fortitude: his teeth like a Wolues and a Dogges, like sawes, losing or changing onely his canine teeth, the tongue like a Cats or leopards, as sharpe as a file, wearing through the skinne of a man by licking; his Necke very stiffe because it consisteth but of one bone without ioynts, like as in a Wolfe and an Hyaena, the flesh is so hard as if it were all a sinnew: Ther are no knucles or turning ioyntes in it called Spondyli, and therefore he cannot looke backward. [ 40]

The greatnesse and roughnesse of his Necke betokeneth a magnanimious and liberall mind, nature hath giuen a short Necke vnto the Lyon, as vnto Beares and Tygers, be∣cause they haue no need to put it downe to the earth to feede like an Oxe, but to lift it vp to catch their prey. His shoulders and brestes are very stronge, as also the forepart of his body, but the members of the hinder part do degenerate. For as Pliny saith, Leoni vis sum∣ma in pectore, the chiefest force of a Lion is in his breast.

The part about his throate-bole is loose and soft, and his Metaphrenon or part of his backe against his hart (so called) betwixt his shoulder-blades, is very broad. The backbone and ribs are very strong, his ventricle narrow, and not much larger then his maw. He is most subiect to wounds in his flancke, because that part is weakest, in all other parts of his [ 50] body he can endure many blowes.

About his loines and hip-bone he hath but litle flesh. The lionesse hath two vdders in the midest of her belley, not because she bringeth forth but two at a time, (for somtimes she bringeth more, but because she aboundeth in Milke, and her meat which she getteth sel∣dome,) and is for the most parte fleshe turneth all into milke. The taile of a Lyon

is very long, which they shake oftentimes, and by beating their sides therewith, they pro∣uoke themselues to fight. The Graecians call it Alcaea: and Alciatus maketh this excellent embleme thereof vpon wrath.

Alcaum veteres candam dixere Leonis Qua stimulante iras concipit ille graues. Lutea quam surgit bilis crudescit & atro, Felle dolor, furias excitat indomitas.

The neather parte of his taile is full of haires and gristles, and some are of opinion, that there is therein a little sting where withall the Lyon pricketh it selfe; but of this more after∣wards. [ 10]

The bones of Lyons haue no marrow in them, or else it is so small, that it seemeth no∣thing: therefore they are the more strong, solide, and greater, then anye other beast of their stature, and the Males haue euer more harder bones then the female,* 1.15 for by striking them together you may beget fire, as by the percussion of Flints; and the like may be said of other beasts that liue vpon flesh, yet are some of the bones hollow. The legs of a Lion are very strong and full of Nerues, and instead of an anckle-bone it hath a crooked thing in his pasterne, such as children vse to make for sport, and so also hath the Lynx.

His forefeet haue fiue distinct toes or clawes on each foot, and the hinderfeet but foure.* 1.16 His clawes are crooked, and exceeding hard, and this seemeth a little miracle in nature, [ 20] that leodards, Tygers, Panthers, and lions, do hid their clawes within their skin when they goe or run, that so they might not be dusted, and neuer pull them forth except when they are to take or deuoure their prey: also when they are hunted,* 1.17 with their tailes they couer their footsteps with earth, that so they may not be bewrayed.

The Epithets of this beast are many, whereby the authors haue expressed their seueral na∣tures, such are these, the curst kind of lyons, ful of stomacke, sharp, bold, greedy, blunket, flesh-eater, Caspian, Claeonian, the lord and King of the beastes, and woodes, fierce, wild, hairy, yellowe, strong, fretting, teeth-gnashing, Naemean, thundering, raging, Getulian, rough, lowring, or wry-faced, Impacient, quicke, vntamed, free, and mad, according to this saying of the Poet;

[ 30] Fertur prometheus insani Leonis Vim stomacho opposuisse nostro.

Foras the Eagle is fained to feede vpon the heart of Prometheus, so also is the lion the ru∣ler of the heart of man, according to the Astrologians. And from hence it commeth that a man is said to beare a stomacke when he is angry, and that he should bee more subiect to anger when he is hungry, then when he is full of meat.

These also are the Epethets of lions, wrathfull, maned, Libian, deadly, stout, great, Masilian, Mauritanian, Parthian, Phrygian, Molorchaean, Carthaginian, preying, rauening,* 1.18 stubborne, snatching, wrinkled, cruell, bloody, terrible, swelling, vast, violent, Marmaruan. These also are the Epethites of the Lionesse, Affrican, bold, stony-harted, vengible▪ caue∣lodging, fierce, yellowe, Getulian, Hercanian, vegentle, Libian, cruell, frowning, and ter∣rible. [ 40] By all which the nature of this Beast, and seuerall properties thereof, are compendi∣ously expressed in one word. The voice of the lion is called Rugitus,* 1.19 that is roaring, or bel∣lowing; according to this verse of the Poet.

Tigrides indomita rancant rugiunt{que} leones.

And therefore commeth Rugitus leonis the roaring of the Lyon. It is called also Gemitus, and Fremitus as Virgill, fremit leo ore cruento. And againe:

Hinc exaudiret gemitus irae{que} leonum Vincla recusantum, & sera sub nocte rudentum.

And when the young lions haue gotten a prey, in token whereof they roare like the blea∣ting of a calfe, thereby calling their elders to participate with them. The places of their [ 50] aboad are in the mountaines, according to this saying:

Leo cacumina montium amat.

Their sight and their smelling are most excellent, for they sleep with their eies open, and because of the brighnesse of their eyes, they canot endure the light of fire; for fire & fire

cannot agree: also their smelling (for which cause they are called Odorati) is very emi∣nent, for if the lionesse haue committed adultry with the leopard, the male discouereth it by the sence of his Nose, and for this cause also they are tamed in Tartaria, and are vsed for hunting Boares,* 1.20 Beares, Harts, Roe-buckes, wilde Asses, as also for wilde and vtlan∣dish Oxe••, and they were wont to be carried to hunting two Lyons in a cart together, & either of them had a litle dog following them.

There is no Beast more vehement then a shee or Female-lyon, for which cause Semi∣ramis the Babilonian tyrannesse,* 1.21 esteemed not the slaughter of a Male Lion or a Libbard, but hauing gotten a Lyonesse,* 1.22 aboue all other she reioyced therein. A Lyon while hee eateth is most fierce and also when he is hungry, but when he is satisfied and filled, hee [ 10] layeth aside that sauage quality, and sheweth himselfe of a more meeke and gentle nature, so that it is lesse danger to meete with him filled then hungry, for he neuer deuoureth any till famine constraineth him.

* 1.23I haue heard a story of an Englishman in Barbary which turned Moore, and liued in the Kings Court, on a day it was said in his presence that there was a Lion within a little space of the Court, and the place was named where it lodged. The Englishman being more then halfe drunke, offered to goe and kill the lyon hand to hand, and therewithall armed himselfe with a Mvsket, Sword and Dagger, and other complements, and hee had also a∣bout him a long Knife; so forth went this renegate English Moore, more like a mad man then an aduised Champion to kill this Lion, and when he came to it, he found it a sleep, so [ 20] that with no peril he might haue killed her with his Musket before she saw him: but he like a foole-hardy-fellow, thought it as little honour; to kill a lyon sleeping, as a stout champi∣on doth to strike his enemy behind the backe.

Therefore with his Musket top he smote the lyon to awake it, wherat the beast sudden∣ly mounted vp, and without any thankes or warning, set his forefeet on this Squires brest, and with the force of her body ouerthrew the Champion, and so stood vppon him, kee∣ping him down, holding her grim face and bloody teeth ouer his face and eies; a sight no doubt that made him wish himselfe a thousand miles from her, because to all likelihood they should bee the grinders of his flesh and bones, and his first executioner to send his cursed soule to the Deuill for denying Iesus Christ his sauiour. [ 30]

Yet it fell out otherwise, for the lyon hauing beene lately filled with some liberall prey did not presently fall to eate him, but stood vpon him for her owne safegard, and ment so to stand till shee was an hungry; during which time, the poore wretch had liberty to gather his wits together, and so at the last, seeing he could haue no benefit by his Musket, Sword, or Dagger, and perceiuing nothing before him but vnauoidable death, thought for the sauing of his credit, that he might not dye in foolish infamy, to doe some exploit vppon the Lion whatsoeuer did betide him; and thereupon seeing the lion did bestride him, standing ouer his vpper partes, his handes being at some liberty, drew out his longe Barbarian knife, and thrust the same twice or thrice into the lions flanke; which the lion endured, neuer hurting the man, but supposing the woundes came some other way, and [ 40] would not forsake her booty to looke about for the meanes whereby shee was harmed. At last, finding her selfe sicke, her bowels being cut asunder within her (for in all hot bodies wounds work presently) she departed away from the man about some two yards distance and there lay downe and dyed; The wretch being thus deliuered from the iawes of death, you must thinke made no small brags thereof in the court, notwithstanding, he was more beholding to the good nature of the lion, which doth not kill to eate except he be hungry, then to his owne wit, strength, or vallour.

The Male Lyon doeth not feede with the Female, but either of them a-part, by themselues.* 1.24 They eate rawe flesh, for which cause the Graecians call them Omesteres, Omoboroi, and Omophagoi: the younge ones themselues cannot longe bee fed with [ 50] Milke,* 1.25 because they are whot and dry; being at libertie they neuer want meate, and yet they eate nothing but that which they take in hunting, and they hunt not but once a day at the most,* 1.26 and eate euery second day: whatsoeuer they leaue of their meate, they returne not to it againe to eate it afterwardes, whereof some assigned the cause to bee in the

meate, because they can endure nothing which is vnsweete, stale, or stinking; but in my opinion they do it throgh the pride of their naturs, resembling in al things a Princely ma∣iesty, and therefore scorne to haue one dish twice presented to their own table. But tame Lyons being constrained through hunger, will eate dead bodies, and also cakes made of meale and hony, as may appeare by that tame Lyon which came to Appollonius, and was sayd to haue the soule in it of Amasis King of Egypt, which story is related by Philostratus in this manner.

There was (saith he) a certaine man which in a leame led vp and downe a tame Lyon like a Dogge, whethersoeuer he would, and the Lyon was not onely gentle to his leader, but [ 10] to all other persons that met him; by which meanes the man got much gaines, and there∣fore visited many Regions and Citties, not sparing to enter into the temples, at the time of sacrifising, because he had neuer shed blood but was cleare from slaughter, neither lick∣ed vp the blood of the beastes, nor once touched the flesh cut in pieces for the holy altar, but did eate vpon Cakes made with meale and hony; also bread, Gourds, and sod flesh, and now and then at customary times did drinke wine. As Appollonius satte in a Temple, hee came vnto him in more humble manner, lying downe at his feete, and looking vp into his face, then euer he did to any, as if he had some speciall supplycation vnto him, and the people thought he did it for hope of some reward, at the commaund and for the gaine of his maister: At last Appolonius looked vppon the lyon, and tolde the people that the lyon did entreat him to signifie vnto them what hee was, and wherewithall hee was possessed; [ 20] namely, that he had in him the soule of a man, that is to say, of Amasis a King of Egypt, who raigned in the prouince of Sai. At which words, the Lyon sighed deepely, and mour∣ned forth a lamentable roaring, and gnashing his teeth together, and crying with aboundance of teares; whereat Appollonius stroked the beast, and made much of him, telling the peo∣ple, that his opinion was, forasmuch as the soul of a K. had entred into such a kingly beast, he iudged it altogether vnfit that the beast should go about, and beg his liuing, and ther∣fore they should do well to send him to Leontopolis, there to be nourished in the Temple. The Egyptians agreed thereunto, and made sacrifice to Amasis, adorning the beast with Chaines, Bracelets, and branches, so sending him to the inner Egypt, the priestes sing∣ing [ 30] before him all the way, their idolatrous, Hymnes, & Anthems; but of the transfigurati∣on of men into Lions, we shall say more afterwardes, onely this story I rehearsed in this place to shew the food of tame and enclosed lyons.

The substance of such transfigurations, I hold to be either poetical or else diabolicall. The foode therefore of lyons is most commonly of meeke and gentle beasts, for they will not eate Wolues or Beares, or such beastes as liue vpon rauening, because they begette in them melancholy: they eate their meate very greedily, and deuoure many thinges whole without chewing, but then they fast afterwards two or three daies together, neuer eating vntill the former be digested; but when they fast, that day they drink, and the next day they eate, for they seldome eate and drinke both in one day:* 1.27 and if any sticke in his stomacke which he cannot digest because it is ouercharged, then doth he thrust down his [ 40] Nailes into his throate, and by straining his stomacke pulleth it out again: The selfe same thing he doth when he is hunted vpon a full belly: and also it must not be forgotten that althought he come not twice to one carcasse, yet hauing eaten his belly full, at his depar∣ture by a wilfull breathing vpon the residue, he so corrupteth it,* 1.28 that neuer after any beast will tast thereof: for so great is the poyson of his breath, that it putrifieth the flesh, and also in his owne body after it is sodainely rypped vppe, the intrals stinke abhominably.* 1.29 The reasons whereof I take to be their great voracitie which cannot but corrupt in their stomacke, and also the seldome emptying of their belly, for they vtter their excrements not aboue once in three daies, and then also it is exceeding dry like a dogges stinking ab∣hominably, and sending forth much winde: and because their vrine smelleth strongly, which also they render like a dogge holding vp one of their legges: They neuer make [ 50] water, but first of all they smell to the tree, I meane the male Lion: They fall vpon some

creatures for desire of meate, and especially when they are old, and not able to hunt they goe to townes and villages, to the stables of Oxen, and foldes of sheepe, and sometimes to men and deuour them, wherefore they neuer eate hearbes but when they are sicke.

Polybius affirmeth that he saw them besiege and compasse about many Citties of Af∣fricke, and therefore the people tooke and hanged them vp vpon crosses and gallowses by the high waies to the terror of others. Wherefore as they excell in strength and courage, so also they doe in crueltie,* 1.30 deuouring both men and beastes, setting vpon troupes of horsemen, depopulating the flockes, and heards of cattell, carrying some aliue to their yoonge ones, killing fiue or sixe at one time, and whatsoeuer they lay holde on, they carry it away in their mouth, although it be as bigge as a Camell: for they loue Camels [ 10] flesh exceedingly.

And therefore the Lions that set vpon the Camels of Xerxes, neither medled with the men,* 1.31 Oxen, nor victuales, but onely the Camels: so that it seemeth no meate is so accep∣table vnto them. They hate aboue measure the wilde Asses, and hunt and kill them, accor∣ding to the saying of the wise man. Leonum venatio onager•• the wilde Asse is the game of Lions, Ecclus 13. They hate also the Thoes, and fight with them for their meate, be∣cause both of them liue vpon flesh, of whom Gratius writeth,

Thoes commisses (clarissima fama) leones Et subiere asto, & paruis domuere lacertis.

They eate also Apes, but more for Phisicke then for nourishment: they set vpon Oxen, [ 20] vsing their owne strength very prudently, for when they come to a stall or heard, they terrifie all,* 1.32 that they may take one. They eate also yonge Elephants as we haue shewed before in the storie of Elephants; and so terrible is the roaring of the lyon, that he ter∣rifieth all other beastes, but being at his prey, it is said he maketh a circle with his taile, either in the snowe, or in the dust, and that all beastes included within the compasse of that circle, when they come into it presently know it, & dare not for their liues passe ouer it, (beleeue this who that list.)

It is also said,* 1.33 that when the beastes doe heare his voice, all of them doe keepe their standing and dare not stirre a foote, which assertion wanteth not good reason, for by ter∣rour and dread they stand amazed. And the writer of the Glosse vpon the Prophet Amos, [ 30] vpon these words of the Prophet, Nunquid rugiet leo in saltu, nisi habuerit praedam: Will the lion roare, except he haue a pray? Leo (saith he) Tum famem patitur, si videt praedam dat rugitum quo audito ferae stant fixo gradu stupefactae: that is to say, the lion when he is hungry and seeth his prey roareth, and then all the wilde beastes stand still amazed.

* 1.34They drinke but little, and also seldome as we haue said alreadie, and therefore Cyrus praising good souldiers in Xenophon, vseth these words: Vos famem habetis pro obsonio, & hydroposian de raon toon Leontoon pherete, that is to say, hunger is your shambles, and you are more patient of thirst then lions,* 1.35 although you drinke water: Notwithstanding this great valliancie of lions yet haue they their terrors, enemies, and calamities, not only by men, but also by beasts, ouer whom they claime a soueraigntie. We haue shewed already [ 40] in the storie of dogges, that the great dogs in India and Hircania doe kill lyons, and for∣sake other beastes to combat with them. There is a Tigre also called Lauzani which in many places is twice as bigge as a lion, that killeth them, and despiseth the huge quantity of Elephants. Martiall also writeth, that he saw a tame Tiger deuoure a wilde lion. A serpent or snake doth easily kill a lion, whereof Ambrosius writeth very elegantly. Eximia leonis pulchritudo per comantes ceruicis toros excutitur, cum subito a serpente os pec∣tore tenus attollitur, itaque Coluber ceruū fugit sed leonē interficit. The splendant beautie of a lion in his long curled mane is quickly abated and allayed when the Serpent doth but lift vp his head to his brest; for such is the ordinance of God that the snake which run∣neth from a fearefull Hart, should without all feare kill a couragious lyon: and the writer [ 50] of Saint Marcellus life, Alla O men dracon▪ &c. How much more will he feare a great Dra∣gon, against whom he hath not power to lift vp his taile: and Aristotle writeth that the ly∣on is afraid of the Swine, and Rasis affirmeth as much of the Mouse.

* 1.36The Cocke also both seene and heard for his voice and combe, is a terror to the lion and Basiliske, and the lyon runneth from him when he seeth him, especially from a white

cocke and the reason hereof, is because they are both partakers of the Sunnes qualities in a high degree and therefore the greater body feareth the lesser, because there is a more eminent and predominant sunny propertie in the Cocke, then in the Lion.* 1.37

Lucretius describeth this terrour notably, affirming that in the morning when the Cocke croweth the Lions betake themselues to flight, because there are certaine seedes in the body of Cockes, which when they are sent and appeare to the eyes of Lions, they vexe their pupils and apples, and make them against nature become gentle and quiet, the verses are these:

Quinetiam gallum nocte explaudentibus alis [ 10] Auroram clara consuetam voce vocare Quem nequeunt rapidi contra constare leones In{que} tueri: ita continuo meminere fugari Nimirum quia sunt gallorum in corpore quaed am Semina: quae quum sint oculis immissa leonum Pupillas intersodiunt acrem{que} dolorem, Praebent, vt nequeant contra durare feroces.

We haue spoken already of the Leontophonus how she rendreth a vrine which poysoneth the Lion; the noyses of wheeles and chariots doe also terrifie them, according to the say∣ing [ 20] of Seneca, Leonipauida sunt ad leuissimos strepitus pectora. The high stomacke of a Lyon is afraid of a little strange noice. Anthologius hath an excellent Epigram of one of Cybels Priests, who trauailing in the mountaines by reason of frost, cold, and snow, was driuen into a Lions den, and at night when the Lion returned, he scarred him away by the sound of a bell: The like also shall be afterward declared of Wolues in their story.

They are also afraid of fire, Ardentes{que} faces, quas quamuis saeuiat horret; For as they are inwardly filled with naturall fire (for which cause by the Egyptians they were dedi∣cated to Vulcan) so are they the more afraide of all outward fire,* 1.38 and so suspitious is he of his welfare, that if he tread vpon the rinde or barke of Oke or the leaues of Osyer, he trembleth and standeth amazed: And Democritus affirmeth that there is a certaine herbe [ 30] growing no where but in Armenia and Cappadocia, which being layed to a Lion,* 1.39 maketh him to fall presently vpon his backe and lye vpward without stirring, and gaping with the whole breadth of his mouth, the reason whereof (Pliny saith) is because it cannot be bruised.

There is no beast more desirous of copulation then a lionesse,* 1.40 and for this cause the males oftentimes fall forth, for sometimes eight, ten, or twelue males follow one li∣onesse like so many dogges one fault bitch: for indeede their naturall constitution is so hotte, that at all times of the yeare both sexes desire copulation, although Aristotle see∣meth to be against it because they bring forth onely in the spring.

The lionesse (as we haue shewed already) committeth adultery by lying with the Lib∣bard, [ 40] * 1.41 for which thing she is punished by her male if she wash not her selfe before she come at him, but when she is ready to be deliuered, she flieth to the lodgings of the Lib∣bards, and there among them hideth her yong ones, (which for the most part are males) for if the male Lion find them, he knoweth them and destroyeth them, as a bastard and adulterous issue, and when she goeth to giue them sucke, she faineth as though shee went to hunting.

By the copulation of a lionesse and an Hyaena is the Aēthiopian Crocuta brought foorth.* 1.42 The Arcadian dogges called Leontomiges were also generated betwixt dogges and Lions: In all her life long she beareth but once, and that but one at a time, as Ae∣sop seemeth to set downe in that fable, where he expresseth that contention betweene the lionesse and the Fox, about the generositie of their yong ones: the Foxe obiecteth to the lionesse, that she bringeth forth but one whelpe at a time, but hee on the contrary [ 50] begetteth many Cubs, wherein he taketh great delight; vnto whom the lionsse maketh this answere: Parere se quidem vnum sed Leonem: That is to say, shee bringeth foorth indeede but one, yet that one is a Lyon: for one Lyon is better then a

thousand Foxes, and true generosity consisteth not in popularitie, or multitude, but in the giftes of the minde ioyned with honorable discent: The lionesses of Syria beare fiue times in their life; at the first time fiue, afterwards but one, and lastly they remaine barren. He∣rodotus speaking of other lions, saith they neuer beare but one, and that only once, where∣of he giueth this reason, that when the whelpe beginneth to stirre in his dams belly, the length of his clawes pearce through her matrix, and so growing greater and greater, by often turning leaueth nothing whole; so that when the time of littering commeth she ca∣steth forth her whelpe and her wombe both together, after which time she can neuer bear more: but I hold this for a fable, because Homer, Pliny, Oppianus, Solinus, Philes, and Aeli∣anus [ 10] affirme otherwise contrary, and besides experience sheweth the contrary.

When Apollonius trauelled from Babilon, by the way they saw a lionesse that was killed by hunters, the beast was of a wonderfull bignesse, such a one as was neuer seene: about her was a great cry of the hunters, and of other neighbours which had flocked thither to see the monster, not wondring so much at her quantitie, as that by opening of her belly, they found within her eight whelpes, whereat Appolonius wondring a little, told his com∣panions that they trauailing now into India should be a yeare and eight monthes in their iourney:* 1.43 For the one lion signified by his skill, one yeare, and the eight yong ones eight monethes. The truth is, that a lion beareth neuer aboue thrice, that is to say, six at the first, and at the most afterwards, two at a time, and lastly but one, because that one pro∣ueth greater, and fuller of stomacke, then the other before him; wherefore nature hauing [ 20] in that accomplished her perfection, giueth ouer to bring foorth any more. Within two monthes after the lionesse hath conceaued, the whelpes are perfected in her wombe, and at six monthes are brought foorth blinde, weake, and (some are of opinion) without life, which so doe remaine three daies together,* 1.44 vntill by the roaring of the male their father, and by breathing in their face they be quickned, which also he goeth about to establish by reason: but they are not worth the relating. Isidorus on the other side declareth that for three daies and three nights after their littering, they doe nothing but sleepe, and at last are awaked by the roaring of their father: so that it should seeme without controuersie, they are sencelesse for a certaine space after their whelping: At two monthes old they be∣gin to runne and walke. They say also that the fortitude, wrath, and boldnesse of lions, is [ 30] conspicuous by their heate, the young one containeth much humiditie contriued vnto him by the temprament of his kinde, which afterwards by the drinesse and caliditie of his complectiom groweth viscus and slimie like bird-lime, and through the helpe of the ani∣mall spirits preuaileth especially about his braine, whereby the nerues are so stopped, and the spirits excluded, that all his power is not able to moue him, vntill his parents partly by breathing into his face, and partly by bellowing, driue away from his braine that vis∣cus humour: these are the words of Physiologus whereby he goeth about to establish his opinion: but herein I leaue euery man to his owne iudgement, in the meane season admi∣ring the wonderfull wisedome of God, which hath so ordered the seuerall natures of his creatures, that whereas the little Partrige can runne so soone as it is out of the shell; & the [ 40] duckling the first day swim in the water with his dam, yet the harmefull lions, Beares, Ty∣gres, and their whelpes are not able to see, stand, or goe, for many monthes; whereby they are exposed to destruction when they are young, which liue vpon destruction when they are olde: so that in infancie, God clotheth the weaker with more honor.

There is no creature that loueth her young ones better then the lionesse, for both sheapheards, and hunters, frequenting the mountaines, doe oftentimes see how irefully she fighteth in their defence, receauing the wounds of many darts, & the stroakes of ma∣ny stones, the one opening hir bleeding body, & the other pressing the bloud out of the wounds, standing inuincible neuer yeelding till death, yea death it selfe were nothing vn∣to [ 50] her,* 1.45 so that her yonge ones might neuer be taken out of her den: for which cause Ho∣mer compareth Aiax to a lionesse, fighting in the defence of the carcasse of Patroclus. It is also reported, that the male will leade abroad the yong ones, but it is not likely, that the lyon which refuseth to accompany his female in hunting will so much abase his noble spi∣rit, as to vndergoe the lionesses duty in leading abroad the yong ones. In Pangius a moun∣taine of Thracia, there was a lionesse which had whelpes in her den, the which den was

obserued by a Beare,* 1.46 the which Beare on a day finding the den vnfortified both by the absence of the Lion and the lionesse, entred into the same and slew the Lions whelpes, af∣terward went away, and fearing a reuenge, for her better securitie against the lions rage, climbed vp into a tree, and there sat, as in a sure castle of defence: at length the lion and lionesse returned both home, and finding their little ones dead in their owne bloud, ac∣cording to naturall affection fell both exceeding sorrowfull, to see them so slaughtered whom they both loued; but smelling out by the foote the murderer, followed with rage vp and downe vntill they came to the tree whereinto the Beare was ascended, and seeing her, looked both of them gastly vpon her, oftentimes assaying to get into the tree, but all in vaine, for nature which adorned them with singular strength and nimblenesse, yet [ 10] had not endued them with power of climbing, so that the tree hindring them from re∣uenge, gaue vnto them further occasion of mourning, and vnto the Beare to reioyce at her owne crueltie, and deride their sorrow.

Then the male forsooke the female, leauing her to watch the tree, and he like a mourn∣full father for the losse of his children, wandred vp and downe the mountaine making great moane and sorrow, till at the last he saw a Carpenter hewing wood, who seeing the lion comming towards him let fall his Axe for feare, but the lion came very louingly towards him, fawning gently vpon his breast with his forefeete, and licking his face with his tongue; which gentlenesse of the lion the man perceauing, he was much astonished, and being more and more embraced, and fawned one by the lion, he followed him, lea∣uing [ 20] his Axe behind him which he had let fall, which the lion perceauing went backe, and made signes with his foote to the Carpenter that he should take it vp: but the lion perceauing that the man did not vnderstand his signes, hee brought it himselfe in his mouth and deliuered it vnto him, and so led him into his Caue, where his yongue whelps lay all embrewed in their owne bloud, and then led him where the lionesse did watch the Beare, she therefore seeing them both comming, as one that knew her husbands purpose, did signifie vnto the man he should consider of the miserable slaughter of her yongue whelpes, and shewing him by signes, that he should looke vp into the tree where the Beare was, which when the man saw he coniectured that the Beare had done some grei∣uous iniurie vnto them; he therefore, tooke his Axe and hewed downe the tree by the [ 30] rootes, which being so cut, the Beare tumbled downe headlong,* 1.47 which the two furious beastes seeing they tore her all to peeces: And afterwards the lion conducted the man vnto the place and worke where he first met him, and there left him, without doing the least violence or harme vnto him.

Neither doe the old lions loue their yongue ones in vaine and without thankes or re∣compence, for in their old age they require it againe,* 1.48 then do the yongue ones both de∣fend them from the annoyances of enemies and also maintaine and feede them by their owne labour: for they take them foorth to hunting, and when as their decrepite and withered estate is not able to follow the game, the yonger pursueth and taketh it for him: hauing obtained it, roareth mightily like the voice of some warning peece; to signifie vn∣to [ 40] his elder that he should come on to dinner, and if he delay, hee goeth to seeke him where he left him, or else carrieth the prey vnto him: at the sight whereof in gratulation of naturall kindnesse and also for ioy of good successe, the olde one first licketh and kis∣seth the yonger, and afterward enioy the bootie in common▪ betwixt them.

Admirable is the disposition of lions, both in their courage, societie, and loue,* 1.49 for they loue their nourishers and other men with whom they are conuersant: they are nei∣ther fraudulent nor suspitious, they neuer looke awry or squinte, and by their good wils they would neuer be looked vpon.

Their clemencie in that fierce and angry nature is also worthy commendation,* 1.50 and to be wondered at in such beastes, for if one prostrate himselfe vnto them as it were in pe∣tition [ 50] for his life, they often spare except in extremitie of famine; and likewise they sel∣dome destroy women or children: and if they see women, children, and men togither, they take the men which are strongest and refuse the other as weaklings and vnworthie their honor; and if they fortune to be harmed by a dart or stone by any man, accor∣ding to the qualitie of the hurt, they frame their reuenge; for if it wound not, they only

terrifie the hunter, but if it pinch them further, and draw blood, they increase their pun∣ishment.

There is an excellent story of a Souldior in Arabia, who among other his colleagues rode abroad on geldings to see some wilde Lyons: now geldings are so fearefull by na∣ture, that where they conceiue any feare, no wit or force of man is able by spurre and rod to make him to come neare the thing it feareth, but those which are not gelded are more bold and coragious, and are not at all affraid of Lyons, but will fight and combate with them. As they road they saw three Lyons together, one of the souldiours seeing one of them stray and runne away from his fellowes, cast a Dart at him, which fell on the ground neare the Lyons head, whereat the beast stood stil a little, and pawsed, and afterward went [ 10] forward to his fellowes. At last the Souldior road betwixt him and his fellowes which were gone before, and ran at his head with his spear, but missed it, and fel from his horse to the earth, then the Lyon came vnto him and tooke his head in his mouth, which was armed with a Helmet, and pressing it a little did wound him, but not kill him, taking of him no more reuenge, then might requite the wrong receiued, but not the wrong intended; for generally they hurt no more then they are harmed.

There is an obscure Authour that attributeth such mercy and clemency to a Beaste which he calleth Melosus, for he persecuteth with violence and open mouth stout men, and al whom he is able to resist, but yet is affraid of the crying of children. It is probable that he mistaketh it for the Lyon, for besides him, I haue not read of any Beast that spa∣reth [ 20] young children. Solinus affirmeth that many Captiues hauing bene set at liberty, haue met with Lyons as they returned home, weake, ragged, sicke, and disarmed, safely with∣out receiuing any harme or violence.

And in Lybia the people beleeue that they vnderstand the petitions and entreatings of them that speak to them for their liues: for there was a certaine captiue woman comming home againe into Getulia her natiue country through many woods, was set vpon by ma∣ny Lyons, against whom she vsed no other weapon but only threatnings and faire words, falling down on her knees vnto them, beseeching them to spare her life, telling them that she was a stranger, a captiue, a wanderer, a weake, a leane and lost woman, and therefore not worthy to bee deuoured by such couragious and generous beastes as they: at which [ 30] words they spared her,* 1.51 which thing she confessed after her safe returne: the name of this woman was called Iuba. Although about this matter there be sundry opinions of men, some making question whether it be true, that the Lyon will spare a prostrate suppliant, making confession vnto him that hee is ouercome; yet the Romans did so generally be∣leeue it, that they caused to be inscribed so much vpon the gates of the great Roman pal∣lace in these two verses;

Iratus recolas,* 1.52 quam nobilis ira leonis In sibi prostratos, se negat esse feram. [ 40]

It is reported also, that if a man and another beast be offered at one time to a lyon to take his choice,* 1.53 whether of both he will deuoure, he spareth the man and killeth the other beast. These lions are not onely thus naturally affected, but are enforced thereunto by chance and accidentall harmes. As may appeare by these examples following, Mentor the Syra∣cusan as he trauailed in Syria met with a Lyon, that at his first sight fell prostrate vnto him, roling himselfe vpon the earth like some distressed creature, whereat the man was much amazed, and not vnderstanding the meaning of this beast, he indeauored to run away; the beaste still ouertooke him, and met him in the face, licking his footstepes like a flatterer, shewed him his heele, wherein hee did perceiue a certaine swelling, whereat hee tooke a good heart, going vnto the Lyon, tooke him by the legge, and seeing a splint sticking [ 50] therein, hee pulled it forth, so deliuering the Beast from paine; for the memory of this fact, the picture of the man and the Lyon were both pictured together in Syracusis, vn∣till Plynies time, as hee reporteth. The like story is reported of Elpis the Samian, who comming into Affricke by shippe, and there goyng a shore, had not walked very

far on the land, but he met with a gaping lyon, at which being greatly amazed, he clim∣bed vp into a tree, forasmuch as there was no hope of any other flight, and prayed vnto Bacchus (who in that Countrey is esteemed as chiefe of the Gods) to defend him, as hee thoght from the iaws of death: but the lion seeing him to climb into the tree stood stil, and layed himselfe downe at the roote thereof, desiring him in a manner, by his heauy roa∣ring to take pitty vppon him, gaping with his mouth and shewing him a bone sticking in his teeth, which through greedinesse he swallowed, which did so paine him, that he could eate nothing: at the last the man perceiuing his mind, (moued by a miracle) layed aside all feare, and came downe to the dumbe-speaking distressed Lyon, and eased him of that [ 10] misery: which being performed he not onely shewed himselfe thankefull for the present time, but like the best natured honest man, neuer forsooke shore,* 1.54 but once a day came to shew himself to the man his helper, during the time that they abode in those quarters; & therefore Elpis did afterward dedicate a temple vnto Bacchus in remembrance thereof. And this seemeth to me most woonderfull, that Lyons should know the vertue of mens curing hands aboue other creatures, & also come vnto them against nature & kind, but so much is the force of euil & pain, that it altereth al courses of sauage minds and creatures.

When Androcles a seruant ranne away from a Senator of Rome,* 1.55 because he had com∣mitted some offence, (but what his offence was I know not) and came into Affrica, leauing the Citties and places inhabited to come into a desert region: Afterward when Androcles [ 20] had obtained a maister being Consull of that prouince of Affrica,* 1.56 hee was compelled by daily stripes to run away, that his sides might bee free from the blowes of his maister, and went into the solitary places of the fieldes, and the sandes of the wildernesse: and if hee should happen to stand in neede of meat, he did purpose to end his life by some meanes or other: and there hee was so scortched with the heate of the sunne, that at last finding out a caue, he did couer himselfe from the heate of it therein: and this caue was a lyons den. But after that the lyon had returned from hunting, (being very much pained by rea∣son of a Thorne which was fastened in the bottom of his foote) vttered forth such great lamentation and pittifull roaringes, by reason of his wound, as that it should seeme, hee did want some body to make his moane vnto for remedy; at last comming to his caue, [ 30] and finding a young man hid therein, hee gently looked vpon him, and began as it were to flatter him, and offered him his foote, and did as well as hee could pray him to pull out the peece of splint which was there fastened.

But the man at the first was very sore afraid of him, and made no other reckoning but of death: but after that he saw such a huge sauage beast so meeke and gentle, beganne to thinke with himselfe, that surely there was some sore on the bottom of the foote of the beast, because he lifted vp his foote so vnto him, and then taking courage vnto him,* 1.57 lifted vppe the lyons foot, and found in the bottom of it a great peece of splint, which he pluck∣ed forth, and so by that meanes eased the lyon of her paine, and pressed forth the matter which was in the wound, and did very curiously without any great feare throughly dry it, and wipe away the bloud: the lyon being eased of his paine, laide himselfe downe to rest, [ 40] putting his foot into the hands of Androcles.

With the which cure the lion being very wel pleased, because he handled him so curti∣ously and friendly, not onely gaue him for a recompence his life, but also went daily a∣broad to forrage and brought home the fattest of his prey. Androcles whom all this while (euen for the space of three yeares) he kept familiarly, without any note of cruelty or e∣uill nature in his den, and there the man and the beast liued mutually at one commons, the man roasting his meate in the whot sun, and the lyon eating his part raw, according to kinde. When he had thus liued by the space of three yeares, and grew weary of such a habitation, life, and society, he bethought himselfe of some meanes to depart; and ther∣fore on a day when the lion was gone abroad to hunting, the man tooke his iourny away from that hospitality, and after he had trauailed three daies (wandering vp and down) he [ 50] was apprehended by the legionary souldiers: to whom he told his long life and habitati∣on with the lyon, and how he ranne away from his maister a senator of Rome, which when they vnderstood, they also sent him home againe to Rome to the Senator.

And being receiued by his maister, he was guilty of so great and foule faults, that he was

condemned to death, and the manner of his death was, to be torne in peeces of Wilde beasts. Now there were at Rome in those daies many great, fearefull, cruell, and rauening beastes, and among them many Lyons, it fortuned also that shortly after the taking of the man, the aforesaid Libyan Lyon with whom hee liued long, seeking abroade for his companion and man-friend, was taken and brought to Rome, and there put among the residue, who was the most fierce, grim, fearefull, and Sauage, aboue all other in the com∣pany, and the eies of men were more fastened vppon him then all other beside. When Androcles was brought forth to his execution, and cast in among these Sauage beastes, this Lyon at the first sight looking stedfastly vppon him, stood still a little, and then came [ 10] toward him softly, and gently, smelling to him like a Dogge, and wagging his taile: the poore exanimat and forlorne man not looking for any thing but present death, trembled and was scarce able to stand vpright in the presence of such a beast; not once thinking vp∣on the Lyon that had nourished him so long, but the Beast Accepti beneficij memore, mind∣full of former friendship, licked gently his hands and legs, and so went round about him touching his body, and so the man began to know him, and both of them to congratulate each other in that their imprisoned occurrence; and to signifie to all the beholders their former acquaintaunce and conuersation, the man by stroking and kissing the Lyon, and the Lyon by falling downe prostrate at the mans feet. In the meane time a Pardall came with open mouth to deuoure the man, but the lion rose vp against hir and defended his old friend, and she being instant, the lion tore her in pieces to the great admiration of the be∣holders,* 1.58 [ 20] as it could not otherwise chuse. Then Caesar which had caused those spectacles, sent for the man, and asked him the cause of that so rare and prodigious an euent, who in∣continently told him the story before expressed. The rumor whereof was quickly spred a∣broad among the people, and tables of writing were made of the whole matter, and final∣ly all men agreed that it was fit that both the man and the lion should be pardoned and re∣stored to liberty:* 1.59 and afterward (saith Appion) all the people (and beholders of that come∣dy) were sutors to the Senat for the accomplishment thereof, and so the man was pardo∣ned, and the lion was giuen vnto him for a reward or fuffrage, who led him vp and downe the streets in a leame or slip, Androcles receiuing mony, and the lion adorned with flowers and garlands, and all men that saw or met them, said: Hic est leo hospes hominis, hic est homo [ 30] medicus leonis, Here goeth the lion which was this mans Host, and here is the man which was this lions Phisitian. Seneca also in his book de beneficijs, out of Gellius writeth so much of another lion: and indeed there is no man or other beast more fixed and constant in their loue and frendship,* 1.60 or more ready to reuenge the breach of amity and kindnesse, then is a lion; as appeareth by this story of Eudemus, who writeth of a certaine young man, that he nourish∣ed together many years, a dog, a beare, and a lyon, who liued in perfect peace and con∣cord without breach, snarling, or apparance of anger. On a day as the bear and dog play∣ed together and biting one another gently, it happened that the dog fastened his teeth (in sport) deeper then the beare could digest, and therefore presently he fell vpon him, and with his clawes tore out the soft part of his belly, whereof he presently dryed: The lyon [ 40] sitting by, and seeing this cruelty and breach of loue, amity, and concord, among them that had so long liued together, fell to be inflamed to reuenge that perfidy; and like a true king of beasts,* 1.61 measured the same measure to the beare as he had done to the dog, and ser∣ued him with the same sauce, tearing him instantly in pieces. There is also in the life of S. Ierome, a story of a lion, that was cured by him, as you haue read before the lyon was by Elpis, and that the beast in gratitutde of that good turne, did euer afterward follow the asse which brough him home his carriage and prouision through the woods; Till at last the li∣on being a sleepe, the Asse was stollen away, for sorrow wherof the lion put himselfe in the Asses stead,* 1.62 to beare burthens as he did •• within short time after he found out the Asse in [ 50] the theeus stable, and broght him home again: but I am of Erasmus mind concerning this story,* 1.63 that the Author thereof tooke vpon him to write wonders and not truth. The Kings of Egypt and Syria did keepe tame lions, to accompany them into their wars, which were led about their owne bodies for their guard and costody,* 1.64 against all perill and inuasion.

It is also very pertinent to this place, to expresse the clemency of these beastes towardes the martyrs and seruants of Iesus Christ, both men and women, that so we may obserue

the performance and accomplishment of that prophesie Psal. 91. That they should walke vpon the Aspe and the Cockatrice, and sofely tread vpon the lion and the Dragon; This we are not to attribute to the nature of lions, but rather to the ouerruling hand of ours and their Creator who in remembrance of his own promise, and aduancement of his own glory, sto∣peth the mouth of lions, and restraineth all violence both of liuing creatures and ele∣ments, yet I wil not impose any necessity of beleeuing these stories vpon the reader,* 1.65 for I my selfe report them not for trueth, but because they are written. When S. Anthony went about to make a graue for the interring of the carkasse of Paule the first Anachorite, and wanted a shouell or spade to turne vp the earth, there came two lions, and with their clawes opened the earth so wide and deepe, that they performed therein the office of a [ 10] good graue-maker. The prophet Daniell was cast into the lions, to whom (according to the Babilonian story) was giuen for their diet euery day, two condemned men, and two sheep, and yet by power of the almighty whom bee serued, the Angell of the Lord came down and stopt the Lyons mouths, so that in extremity of hunger, they neuer so much as made force as him, but sat quietly at his feet like so many little dogs; by which meanes he escaped all peril and torments of death. Eleutherius being cast to the lions at the com∣maund of Adrian the Emperor, and Prisca a noble Vergin, at the commaund of Claudius Caesar, both of them in their seuerall times, tamed the vntamed beastes and escaped death.

[ 20] Macarius being in the wildernesse or Mountains, it fortuned that a Lionesse had a den neer vnto his cell, wherein she had long nourished blind whelps, to whom the holy man (as it is reported) gaue the vse of their eie and sight; the Lionesse requited the same with such gra∣tification as lay in her power, for she brought him very many sheepe-skins to cloth & co∣uer him. Primus, and Foelicianus, Thracus, Vitus, Modestus, and Crescentia, all martyrs, be∣ing cast vnto lions, receiued no harme by them at all, but the beasts lay down at their feet and became tame, gentle, and meeke, not like themselues, but rather like Doues. When a beare and a lion fell vpon Tecla the vergin, a Martyr, a Lionesse came and fought eagar∣ly in her defence against them both. When Martina the Daughter of a Consull could not be terrified or drawen from the Christian faith by any imprisonment, chaines or stripes, nor allued by any faire words to sacrifice to Apollo, there was a lion brought forth to her, [ 30] at the commaundement of Alexander the Emperor, to destroy her; who assoone as hee saw her, hee lay downe at her feet wagging his taile, and fawning in a louing and fearefull manner, as if he had bin more in loue with her presence, then desirous to lift vp one of his haires against her. The like may be said of Daria a virgin in the daies of Numerian the Em∣peror, who was defended by a Lionesse, but I spare to blot much paper with the recital of those things (which if they be true) yet the Authors purpose in their allegatiō is most pro∣phain, vnlawful and wicked, because he thereby goeth about to establish miracles in saints, which are long agone ceased in the church of God.

Some Martyrs also haue beene deuoured by lyons, as Ignatius Bishop of Antioch, Sa∣tyrus and Perpetua, he vnder Traian the Emperor, and they vnder Valerian and Galienus.* 1.66 [ 40] In holy scripture there is mention made of many men killed by lions. First of all it is me∣morable of a prophet 1 King 13. that was sent by the almighty vnto Ieroboam, to cry out a∣gainst the alter at Bethell, and him that erected that altar, with charge, that he should nei∣ther eate nor drinke in that place.

Afterward an old prophet which dwelt in that place hearing thereof, came vnto the Prophet, and told him that God had commaunded him to goe after him, and fetch him backe againe to his house to eate and drinke; wherewithal being deceiued, he came back with him contrary to the commaundement of the lord giuen to himselfe: whereupon as they sat at meate, the prophet that beguiled him, had a charge from God to prophesie a∣gainst him, and so he did: afterward as he went homeward a lion met him and killed him, [ 50] and stood by the corps, and his Asse not eating of them till the old prophet came and took him away to bury him.

In the twentieth chap. of the same book of Kings, ther is another story of a prophet, which as hee went by the way hee met with a man, and bade in the name of the lord to wound

and smite him, but he would not, preferring pittie before the seruice of the Lord: well (said the Prophet vnto him) seeing thou refusest to obey the voice of the Lord, Behold as soone as thou art departed, a lyon shall meete thee and destroy thee: and so it came to passe; for being out of the presence of the Prophet, a lion met him and tore him in peeces.

The idolotrous people that were placed at Ierusalem by the King of Babel were de∣stroyed by lions, and vnto these examples of God his iudgements, I will adde other out of humane stories. Paphages a King of Ambracia, meeting a lionesse leading her whelpes, was suddenly set vpon by her and torne in peeces, vpon whom Ouid made these verses: [ 10]

Foeta tibi occurrat patrio popularis in aruo, Sit{que} paphageae causa leaena necis.

Hyas the brother of Hyades, was also slaine by a lionesse. The people called Ampraciota in Affrique,* 1.67 doe most religiously worship a lionesse, because a notable tyrant which did oppresse them was slaine by such an one. There is a mountaine neere the riuer Indus (called Litaeus) of a shepheard so named,* 1.68 which in that mountaine did most superstiti∣ously worshippe the Moone and contemned all other Gods, his sacrifices were perfor∣med in the night season; at length (saith the Author) the Gods being angry with him, sent vnto him a couple of lions who tore him in peeces, leauing no monument behind but the name of the mountaine for the accident of his cruell death. [ 20]

The inhabitants of that mountaine weare in their eares a certain rich stone (called Clitoris) which is very blacke, and bred no where else but in that place. There is a known storie of the two Babilonian louers, Pyramus and Thisbe, who in the night time had co∣uenanted to meete at a fountaine neere the sepulchre of Ninus, and Thysbe comming thither first, as she sate by the fountaine, a lionesse being thirstie, came thither to drinke water (after the slaughter of an Oxe:) at the sight whereof, Thysbe ranne away and let fall her mantell, which the lionesse finding tore i•• in peeces with her bloudy teeth.

Afterward came Pyramus, and seeing her mantell all bloody and torne asunder, sus∣pecting that she that loued him, being before him at the appointed place had beene kil∣led by some wilde beast, very inconsiderately drew forth his sword, and thrust the same [ 30] through his owne body; and being scarce dead, Thysbe came againe, and seeing her lo∣uer lye in that distresse, as one loue, one cause, one affection had drawen them into one place, and there one feare had wrought one of their destructions, she also sacrificed her selfe vpon the point of one and the same sword.

There was also in Scythia a cruell tyrant (called Therodomas) who was wont to cast men to lions to be deuoured of them, and for that cause did nourish priuately many ly∣ons: vnto this crueltie did Ouid allude, saying:

Therodomantaeos vt qui sensere leones. [ 40]

And againe:

Non tibi Therodomas crudus{que} vocabitur Atreus.

Vnto this discourse of the bloud-thirstie crueltie of lyons, you may adde the puissant glory of them, who both in sacred and prophane stories are said to haue destroyed ly∣ons.* 1.69 When Sampson went downe to Thimnath, it is said, that a yoong lyon met him roaring to destroy him, but the spirit of the Lord came vpon him, and he tore it in pee∣ces like a Kid; wherein he was a type of Iesus Christ, who in like sort being set vpon by the roaring of the diuell and his members, did with facilitie (through his diuine nature) vtterly ouerthrow the malice of the diuell. Afterward Sampson went downe to the Phi∣listine woman whom he loued, and returning, found that Bees had entred into the lions [ 50] carcasse and there builded, whereupon he propounded this riddle, A voraci exiunt cibus, & ex forti egressa est dulcedo: Out of the deuourer came meate, and out of the strong came sweetenesse.

Benaia the sonne of Iehoiada one of Dauids worthies, did in the Winter time in the snow kill a Lion in a ditch: Dauid himselfe feeding his fathers flocke, slew a Lion and a Beare which had robbed him of a Lambe.

It is reported of Perdicas (one of the Captaines of Alexander) a valiant man, that he went alone into the den of a lionesse, but not finding her therein, tooke away her whelps and brought them foorth to the admiration of all men; for the lionesse both among the Barbarians and Graecians is accounted the strongest and most vnresistable beast. In the Northerne parts of the world (saith Pausanias) neere the monuments of Alcmea and Hyl∣lus, the sonnes of Hercules, there was a Lyon which slew many people, and at last also [ 10] Euippus the onely sonne of King Megareus; whereat the King grew so sorrowfull and an∣grie, thirsting after reuenge, that he promised to the man that could ouercome him his daughter and the succession of his kingdome: There was a noble and valiant yong man called Alcathus, who vndertooke the action and killed the Lion, for which thing he ob∣tained both the wife and the kingdome according to the promise of Negareus, and there∣fore in thankfulnesse of so good fortune, he builded there a famous Temple dedicating it to Diana, Agrotera, and Apollo Agraeus.

We haue spoken before of Lysimachus, vnto whom we may adde Polydamas the Sco∣tus••an, who in all things hetooke in hand, propounded vnto himselfe the example of Her∣cules, and did kill a Lion of monstrous stature and bignesse, being vnarmed, in the moun∣taine Olympus, as at another time he held a Buls leg so fast in his hand, that while the beast [ 20] stroue to loose himselfe he left the hoofe of his foote behinde him. When Hercules was a boy or stripling, he slew the Teumessian Lion in Teumessus a mountaine of Becotia, and pulled off his skinne which euer after he wore insteede of a cloke. This Lion is also called a Naemean Lion, yet some are of opinion that the Maemean Lion, was another called also the Moloschaean because hauing killed the sonne of Notorchus, he perswaded Hercules which did sworne with him, to take reuenge in his stead.

From whence the Nemaean sacrifices is performed by the Graecians in remembrance of Hercules, and Lucan maketh mention of this Nemaean Lion in this verse:

Si saenum premaeres Nemaeum saena leonem.

[ 30] And vpon the den of the lion was a Temple builded and dedicated to Iupiter Nemaeus. Varinus speaking of the Nemaean lion telleth this story thereupon, whereas saith he, the said lion could not be killed with any sword, dart, or other sharpe instrument, Hercules tore him in peeces with his handes without all weapons, and afterward wore his skinne in remembrance of that victorie: It happened on a day, that as he trauailed he met with his friend Telamon who wanted children, of whom he was intreated that he would make sacrifice to Iupiter for him in that weede or garment, and also intreate for a sonne. Her∣cules yeelded, and taking the golden censer in his hand, made the sacrifice and supplicati∣on to Iupiter, that Telamon might haue a sonne, and as he sacrificed, an Eagle flew ouer them, which in Greeke is called Aetos, wherefore when Hercules saw the same, he char∣ged Telamon that his sonne should be called Aetos; that is, an Eagle: and so he was, but [ 40] afterward he was called Aiax, and wore continually that Lyons skinne which was giuen him by Hercules: and therefore he could not be wounded: But I take this to be but a fable: rather this was the truth.

Aiax was a valiant souldier, and so warily carried himselfe in many battailes, that he neuer receiued wound, but at last he slew himselfe with his owne sword thrusting it thorough his necke; and for this cause it was fabled, that he neuer could be wounded by a vertue, as was imagined conferred on him from Hercules. Ouid hath a wittie fiction of one Phyllius, who fell so deepely in loue with a little boy, that at his pleasure he tooke ma∣ny wilde beasts, birds, and Lions, and tamed them to the delight of his Amasius: at length the infatiable boy required him to doe the like by a Bull, which hee had ouercome, but Phyllius denying that request, the boy presently cast himselfe downe from a rocke, [ 50] and was afterward turned into a Swanne; by which the Poet declareth, the vnmer∣full regard which wretchlesse and childish mindes beare towardes the greatest labors and deserts of the best men, and that in such society a man is no longer beloued, then

he giueth, also the deniall of one small request cannot be endured although a thousand good turnes haue gone before it, wherefore such mindes may well be transfused into Swannes, which forsake their owners and breeders, going and swimming farre from their first and proper habitation.

Hauing but mentioned such a story, it is not exorbitant to adde in one worde other fictions of metamorphosing,* 1.70 and transfiguring men into Lions, which we promised in the former discource of Amasis & Apollonius when I discoursed of the foode of Lions.

And first of all, it is not vnproper to remember the caution of Timaeus the Pythago∣raean who affirmeth, that the mutation of men into beastes is but a fiction brought in [ 10] for the terrour of wicked men, who seeing they cannot be restrained from vice for the loue of well doing, they may be deterred for the feare of punishment, which is meant by such beastly transmigrations.

* 1.71And this thing is thought to be most consonant to the opinion of Plato, for in consi∣deration of the habite and not of the kinde, a good house-keeperr and charitable nou∣rishing man is said to be transmuted into a tree: he which liueth by catching and snatch∣ing, to serue his owne concupiscence into a Kite, he which for loue of military discipline and martiall affaires into a lion, he that was a tyrant and a deuourer of men into a dra∣gon: & Empedortes also said, that if a man depart this naturall life and be transmuted in∣to a bruite beast, it is most happiest for him if his soule goe into a lion: but if he loose his kinde and sences and be transmuted into a plant, then is it best to be metamorpho∣sed [ 20] into a Laurell or Bay tree. And for these causes we read of Hippo chaunged into a lion, and Atlas into a lionesse, and the like I might say of Proteus, of the Curetes, and others: and generally all the Easterne wise men beleeued the transmigration of spirites from one into another, and insinuated so much to their symmists and disciples, making little or no difference betwixts the natures of men and bruite beasts.

Therefore they taught that all their Priests after death were turned into lions, their religious Vestals or women into Hyaenaes,* 1.72 their seruaunts or ministers in the temples about the seruice of their vaine Gods into Crowes and Rauens, the fathers of families into Eagles and Hawkes, but those which serued the Leonticke aulters, meaning Na∣maeasacra instituted for the honour of Hercules, were transformed diuersly: but of all these [ 30] we haue already expressed our opinion, namely to beleeue and thinke so basely of man∣kinde, created after the image as once to conceiue or entertaine one thought of such pas∣sing of one from another, were most lewd and diabolicall; but to conceaue them as alle∣gories by which the mindes of the wise may be instructed in diuine things, and God his iudgements, as it is poeticall, so is it not against any point of learning or good religion.

As that which hath beene already expressed most notably describeth the nature of the lion,* 1.73 so that succeedeth hath the same vse for the manifestation of the dignity and honor of this beast. First of all therefore to begin with his vnderstanding, and to shew how neere hee commeth to the nature of man. It is reported by Elianus, that in Lybia they retaine great friendship with men, enioying many things in common with them, and [ 40] drinking at the same well or fountaine.

And if at any time he being deceiued in his hunting, and cannot get to satisfie hun∣ger, then goeth he to the houses of men, and there if he finde the man at home, he will enter in and destroy, except by wit, policie, and strength, he be resisted; but if he finde no man but onely women, they by rayling on him and rebukes driue him away, which thing argueth his vnderstanding of the Lybian tongue; The summe and manner of those speeches and wordes which she vseth to affright and turne them away from entering houses, are these:

Art not thou ashamed being a Lyon the King of beastes to come to my poore cottage to begge meate at the handes of a woman? and like a sicke man distressed with the weaknesse of [ 50] bodie to fall into the handes of a woman, that by her mercy thou mayest attaine those thinges which are requisite for thy owne maintenance and sustentation? yea rather thou shouldest keepe in the mountaines and liue in them, by hunting the Hart and other beasts prouided in nature for the lions foode, and not after the fashion of little base dogges, come and liue in houses to take meate at the hands of men and women.

By such like words she enchanteth the mind of the Lyon, so that like a reasonable person ouercome with strong arguments, notwithstanding his owne want, hunger, and extremi∣ty, he casteth his eies to the ground ashamed and aflicted, and departeth away without a∣ny enterprise: Neither ought any iudicious or Wise-man thinke this thing to be incredi∣ble, for we see that Horsses and Dogges which liue among men, and heare their continu∣all voices, do discerne also their termes of threatning, chiding, & rating, and so stand in awe of them; and therefore the Lyons of Libia, whereof many are brought vp like Dogs in houses, with whom the little children play, may well come to the knowledge and vnder∣standing of the Maurysian tongue.

[ 10] It is also said they haue vnderstanding of the partes of men and Women,* 1.74 and discerne sexes, and are indeed with a naturall modesty, declyning the sight of womens priuy parts. And vnto this may be added the notable story of a Lion in England (declared by Crantzi∣us) which by euident tokens was able to distinguish betwixt the King, nobles,* 1.75 and vulger sort of people.

As the eares of Horsses, are a note of their generosity, so is the taile of lyons, when it standeth immoueable, it sheweth that he is pleasant, gentle, meeke, vnmoued, and apt to endure any thing, which falleth out very seldome, for in the sight of men hee is seldome found without rage. In his anger, he first of all beateth the earth with his taile,* 1.76 afterwards his owne sides, and lastly leapeth vpon his prey or aduersary. Some creatures vse to wag their tailes, when they see suddenly those which are of their acquaintance, as Dogges; [ 20] but lyons and Bulles, do it for anger and wrath. The reason both of one and other, is thus rendered by Aphroditius.

The back-bone of such beasts is hollow, and containeth in it marrow, which reacheth to the taile, and therefore there is in the taile a kinde of animall motion, and power. For which cause when the beast seeth one of his acquaintance, hee waggeth his taile by way of salutation for the same reason that men shake hands, for that part is the readiest and nimb∣lest member of his body, but Buls and lions, are constrained to the wagging of their tailes for the same reason that angry men are light fingered, and apt to strike: for when they cannot haue sufficient power to reuenge, they either speake if they be men, or else barke if they be Dogges, or smite their sides with their taile if they be lions; by that meanes vt∣tering [ 30] the furie of their rage to the ease of nature, which they cannot to the full desire of reuenge.

But we haue shewed before that the lion striketh his sides with his taile, for the stirring vp of himselfe against dangerous perils, for which cause Lucan compareth Caesar in his warlike expedition, at Pharsalia against his owne Countrey, before his passage ouer Ru∣bicon, whilest he exhorted his souldiors, to a lyon beating himselfe with his owne taile, in these verses;

Inde mora sol••it belli, tumidum{que} per amnem, Signa tulit propere: sicut sqallentibus armis, Aestifer ae Lybies, viso leo cominus hoste▪ [ 40] Subsedit dubius, totam dum colligit iram, Mox vbi se saeuae stimulauit verbere caudae, Erexit{que} iubas, vasto & graue murmur hiatu. Infremuit: tum torta leuis si lancea Mauri. Haereat, aut latum subeant venabula pectus, Per ferrum tanti securus vulneris exit

There are many Epigrams, both Greeke, and latine, concerning the rage, force, frend∣ship, and society of lions with other beasts, whereof these are most memorable: the first of a Hare which through sport crept through the mouth of a tame lion, whereof Martiall writeth in this sort, teaching her to fly to the lions teeth against the rage of Dogs, in these [ 50] verses:

Rictibus his tauros, non eripuere magistri, Per quos praeda fugax, ita{que} redit{que} lepus, Quod{que} magis mirum, velotior exit ab hostae. Nec nihil à tanta, nobilitate refert. Tutior in sola, non est cum currit arena.

Nec cauiae tanta, conditur ille fide, Si vitare canum morsus, lepus improbe guaeriis Ad quae confugias, or a leonis habes.

There is another of the same Poets, about the society of a Rame and a Lyon, wherein he∣wondereth, that so different natures should liue together, both because the Lion forget∣teth his prey in the woods, and also the Ram, the eating of green grasse, and through hun∣ger, both of them constrained to tast of the same dishes, and yet this is no other, then that which was foretold in holy scripture, the lion and the lambe should play togither, the E∣pigram is this;

Maessyli leo fama iugi, peicoris{que} martitus, [ 10] Lanigeri, mirum qui posuere fide, Ipse licet videas, cauea stabulantur in vna, Et pariter socias, carpit vter{que} dapes Nec faetu nemorum gaudent, nec mittibus herbis, Concordem saciat, sed rudis agna famem.

For we haue shewed before, that a Lyon in his hunger, will endure nothing, but fearcely falleth vpon euery prey, according to these verses of Mannilius.

Quis dubitet, vasti quae sit natura leonis? Quas{que} suo dietet, signo nassentibus artes? Ille nouas semper pugnas, noua bella ferarum, [ 20] Apparat, & pecorum, viuit spolio, at{que} rapinis. Hoc habet, hoc studium postes, ornare superbos Pellibus, & captas domibus configere predas, At{que} parare metum syluis, & viuere rapto.

Concerning the hunting and taking of lions,* 1.77 the Indian dogs, and some other strong hun∣ters do set vpon Buls, Bores, and Lions, as we haue said before in the History of dogs: but dogs, which are begotten of Tygers, amongst the Indians, and those of Hyrcania, especi∣ally doe this thing, as it is noted by Mantuan concerning the fortitude and courage of a dog, saying:

Et truculentus Helor certare leonibus audens. [ 30]

In the prouince of Ginezui which is subiect to the great Cham king of Tartaria, there are very many lions which are very great and cruell: and in that region the dogs are accoun∣ted so bould and stronge, as they will not feare to inuade or set vpon those lions; And it oftentimes commeth to passe, that two dogs and a hunting Archer sitting on horse-back do kill and destroy a lion, for when the Dogs perceiue the lion to bee neare them, they set vpon him with great barking, but especialy when they know themselues backed with the help of a man, they do not cease to bite the lyon in his hinder parts and taile: and although the lion doth oftentimes threaten them with his frouning and terrible countinance, tur∣ning himselfe this way and that way, that he might teare them in pieces, notwithstanding the dogs looking warilie vnto themselues, are not easily hurt by him, especially when the [ 40] hunting Horse-man following them, doth seeke the best meanes to fasten his Dart in the lion, when hee is bitten of the Dogges, for they are wise enough to consider their owne help. But the Lyon then flyeth away, fearing leaste the barking and howling of the dogs, may bring more company both of men and dogs vnto him.

And if he can, he betaketh himselfe rightly vnto some tree, that he may enioy the same for a place of defence for his backe, then turning himselfe, with a scornfull grinning hee fighteth withall his force against the Dogges.* 1.78 But the Hunter comming nearer vppon his Horsse ceaseth, not to throw Dartes at the lyon vntill he kill him: neither doth the lyon feele the force of the Dartes vntill he bee slaine, the Dogges doe vnto him so great hurte and trouble. [ 50]

If a lion be seene in the time of hunting, being ashamed to turne his backe, he doth a lit∣tle turne away himselfe if be oppressed with a multitude: being remoued from the sight of the Hunters, he doth hastily prepare for flight, thinking that his shame is cleared by concealing himselfe; and therefore knoweth that the woods cannot giue testimony of this feare.

He doth want in his flight the leaping which he vseth in pursuing other beastes. He doth craftily dissemble and abolish his footesteps to deceiue the Hunters: Pollux affirmeth that if a Hunter do fight against any wilde Beasts, as a Bore, he must not straddle with his Legges wide abroad, but keepe them together within the compasse of a foote, that hee may keepe his ground stedfast and sure, euen as the manner is in Wrestling: for there are some wild Beasts as Panthers and Lyons, when they are hunted, and are hindred in their course by their Hunters, if they be any thing neare them doe presently leape vppon them.

But the stroke which is giuen ought to be directed or leauelled right against the breast, and the hart, for that being once striken is incurable. (Xenophon saith) in his book concer∣ning [ 10] Hunting, that Lyons, Leopards, Beares, Pardals, Lynxes, and all other wilde Beasts of this sort which inhabite desert places (without Greece,) are taken about the Pangaean Mountaine, and the Mountaine called Cyrtus aboue Macedony: some in Olympus, Mysius, and Pindus: some in Mysa aboue Syria, and in other Mountaines which are fit for the bree∣ding and nourishing Beastes of this kind. But they are taken partly in the Mountaines by poyson of Wolfe-bane, for the sharpnesse of the Region (because that can admit no other kind of hunting as by Nets and Dogges) but mingling this with that thing in which euery wilde beast delighteth, the Hunters doe cast it vnto them neare the Waters. There are some also which do discende downe in the night time, who are taken in regard that all the waies by which they should ascend vnto the Mountaines are stopped with Hunts-men, and [ 20] weapons, neither being so excluded, are they taken without great perill vnto the Hunts-men.

There are some also which make pitfals or great ditches in the ground to catch Lyons, in the middest whereof, they leaue a profound stony pillar, vpon which in the night time they tye a Goat, and do hedge the pitfals round about with boughes, least that it might be seen, leauing no entrance into the same. The lyons hearing the voice of the goat in the night, doe come vnto the place and walke round about the hedge, but finding no place where they may enter, they leape ouer and are taken. Oppianus doth describe three man∣ner of waies of hunting Lyons, which also Bellasarius doeth, but he doeth describe them in my mind very vnskilfully.

[ 30] The first of them is rehearsed out of Xenophon,* 1.79 we will notwithstanding also adde there∣unto Oppianus: for he doth vary in both of them. The second is made by fire, the third by Whips or scourges. The first manner of way is therefore as Gillius for the most part trans∣lateth out of Oppianus, in this sort. Where the Hunters of Lybia doe obserue the beaten path or way of the Lyon going out of his den vnto the Water, they make a broade and round ditch neare vnto it, in the midest wherof they raise vp a great pillar, vpon this they hang a sucking Lambe, they compasse the Ditch round about with a Wall of stones hea∣ped together, least that when the wilde beast commeth neare hee perceiueth the deceite. The Lambe being fastened vppon the top of the pillar, doth incitate the hunger-staruen hart of the Lyon by his bleating, therefore comming neare, and not being able to stay lon∣ger [ 40] about the Wall, he doth presently leap ouer and is receiued into the vnlooked for ditch, in which being now included, he vexeth himselfe in all the partes of his body, lif∣ting himselfe vp rather at the lambe then to go forth, and being againe ouerthrowen, he maketh force again. These things Gillius affirmeth.* 1.80

The other manner of hunting by fire, is the deuise of the people which inhabite about the Ryuer Euphrates, who hunt lyons after this manner. The Hunters some vpon stronge Horsses, and some vpon gray Horsses with glasen eies which are more swift, & which dare onely meete lions, when other Horsses dare not abide the sight of lyons: other being on foote do set the Nets. Three of them being placed in the snares remaine to vnderprop the Nets, with staies and stakes: one in the middle, all the rest in both the bendinges or tur∣ninges [ 50] of the same, so that he which is in the middle can heare both the other at the far∣ther endes: some setting round about in warlike manner, holding pitchy fire-brands in their right hands, and bucklers in their left: for with those they make a very great noyse and clamor, and with shewing their fire-brandes, put the wilde beastes in an incredible feare: Therefore when all the Horse-men being spred abroade inuade the beastes, and

and the footemen likewise doe follow with a great noise: the lyons being terrified with the crying out of the hunters, not daring to resist, giue place: and aswell for feare of fire, as of the men they runne into the nets and are taken: like as fishes in the night time, by fire are compelled and driuen into the nets of the fishers.

* 1.81The third manner of hunting is done with lesser labour: that is, foure strong men ar∣med with shields, and fortified all ouer with thonges of leather, and hauing helmets vp∣on their heades, that onely their eyes, noses, and lips may appeare, with the brandishing of their firebrands rustle in vpon the lyon lying in his den: he not bearing this indigna∣tion, with a gaping and open-wide mouth, the lightning, or burning of his eyes being [ 10] inflamed, breaketh foorth into a great roaring, and with such celeritie rustleth vpon them, as if it were some storme and tempest: they with a firme and constant courage abide that brunt: and in the meane while that he coueteth to catch any of them in his teeth or clawes, another of them, prouoking him behinde doth smite him, and with a loude noise or clamour doth vexe him: then the lyon in hast leauing the first which he had taken in his mouth, turneth backe his mouth vnto the hinder: each of them in se∣uerall parts doe vex him: but he breathing foorth warlike strength, runneth here and there, this man he leaueth, that hee snatcheth vp on high: at the length being broken with long labour, and wearied, foaming in his mouth, he lyeth downe straight vpon the ground, and now being very quiet they binde him▪ and take him from the earth as if he were a Ramme. I doe also finde that lions are intricated in snares or traps, bound vnto [ 20] some poste or pile, nigh vnto some narrow place, by which they were wont to passe.

But Pliny saith, that in times past it was a very hard and difficult manner to catch ly∣ons, and that the chiefest catching of them was in ditches.

In the mountaine Zaronius in Affricke, the strongest men doe continuall hunt lyons, the best of which being taken they send them vnto the King of Fesse: and the King orde∣reth his hunting in this manner: in a very spacious fielde there are little hutches built of that height as a man may stand vpright in them: euery one of these is shut with a little gate, and within standeth an armed man, the lyon being raysed and forced to that place the dores being open, then the lyon seeing the dores open, runneth with great force, which being shut againe, hee is prouoked to anger: Afterward they bring a [ 30] Bull to combate with him, where beginneth a cruell fight, in which, if the Bull shall kill the Lyon, the honour of that day is finished, but if the Lyon ouercome him, all the armed men which in number are almost twelue, come foorth to fight against the lyon; Some of them hauing boare▪ speares of sixe cubits long: but if the armed men shall seeme to ouercome the Lyon, the King commaundeth the number to be diminished, and if on the contrarie,* 1.82 the armed men be ouercome: the King with his Nobles sitting in an high place to see the hunting kill the Lyon with Crosse-bowes, but it commeth often times to passe, that euery one of them is slaine before the lyon.

The reward of those which combate with the lyon is ten golden Crownes, together with a new garment: neither are any admitted vnto this fight, except they are of a most [ 40] praegnant and vailorous strength, and borne in the mountaine Zalag, but those which doe first of all prouoke and giue on-set to the lyons, are borne in the mountaine Zaronius.

To conclude this discourse of the hunting of lyons. If it fortune that hee be fol∣lowed with men and dogges,* 1.83 yet in the plaine fieldes hee neuer mendeth his pace, as some writers affirme, oftentimes turning about and looking vpon his pursuers, as it were to dare their approchment, and to giue defiance vnto all their pretences: yet hauing gotten the thickets, he looketh to his safetie with his best celeritie and speede, so wisely tempeering his feare before his foes, that it may seeme a boldnesse, and so politiquely when he thinketh no eye seeth him, no longer dissembleth with himselfe, but runneth [ 50] away like a fearefull Hart,* 1.84 or Hare, laying downe his eares, and striking his taile betwixt his legges, like a curre-dogge, seldome times looking behind him, but most irefully vpon those that come before him, especially if he receaue from them any wound, where∣vnto Horace alluded saying:

Quid vt nouerca me intueris, aut vt petita ferro bellua?

In his course he spareth no beast that he meeteth, but falleth vpon it like a mad-dogge, (except swine) for he is afraid of their bristles; and if a man doe not attempt to wounde him, he will snatch at him, and ouerthrow him, but doe him little harme; according to these verses of Ouid:

Corpora magnanima satis est prostrasse leoni Pugna suum finem, cum iacet hostis, habet.

He obserueth most vigilantly the hand that woundeth him, and laboureth to take re∣uenge for the euill turne, and so it remaineth in his minde, till opportunitie send him his aduersaries head▪ as may appeare by this story following.

When Iuba King of Moores, (the father of him which when he was a child was brought [ 10] in triumphe) trauailed through the wildernesse with an army of soudiers, to represse cer∣taine rebels in one part of his dominion, which had shaken off his gouernement, and to settle them againe in their first allegiance. There was a noble yoong souldier in his traine, of the race of the nobilitie, and not only very strong, but also well experienced in hun∣ting, and by the way he with other of his fellowes met with a Lion, at whom he presently cast a dart, and gaue him a sore wound, but not mortall; after the wound receaued, the lyon went away guiltie of his hurt, and the yoong men did not prosecute him, but went forward on their iourney: After a whole yeare, the King returned homeward the same way, and his company that he carried with him, among whom was this yoong gallant that wounded the lyon: The lion hauing recouered his hurt, and hauing his denne neere [ 20] the way and place of his harme, perceiuing a returne of the armie, went furiously among them and found out the man whose hand had wounded him, and could not by any help of his associats be stayed from a reuenge, but tore the yoong souldiour in peeces, and departed away safe, for the residue seeing his rage, ran all away, thinking him to be some deuill in the likenesse of a Lyon.

After the taking of Lyons, it followeth that we should intreat of their taming,* 1.85 and first of all, they which are tamed in their infancy while they are whelpes, are most meeke and gentle, full of sport and play, especially being filled with meate; so that without danger, a stranger may meet with them: but being hungry, they returne againe to their owne na∣ture, for as it is true (which Seneca saith) Leonibus manus magister inserit osculatur Tigrim suos [ 30] custos, that is to say. The maister of a Lyon may put his hand in his mouth, and the keeper of a Tyger may kisse him, yet is it also to be feard, Tigres leones{que} nunquam feritatem exuunt, aliquādo submittunt, & cum minime expectaueris, toruitas maligna redibit. Lions & Tygers do neuer leaue off their wildenesse, although somtimes they yeeld, and seeme to be submisse, yet vpon a suddaine when a man expecteth not, their malignant wrath brea∣keth forth, and they are exasperated.

Wherefore after they grow to be old, it is impossible to make them vtterly tame, yet we read in diuers stories of tame Lyons, whether made so from their littering, or els con∣straind by the Art of man, such are these which follow; Hanno, had a certain Lyon, which in his expeditions of war carried his baggage, and for that cause the Carthagenians con∣demned [ 40] him to be banishment, for said they, Male credi libertus ei, cui in tantum c••cissit etiam feritas, It is not safe to trust such a man with the gouerment of the common welth, who by wit, pollicy, or strength, was able to ouercome,* 1.86 and vtterly to alter the wilde na∣ture of a Lion: for they thoght he wold proue a Tyrant that could bring the Lion to such meekenes, as to waite on him at Table, to licke his face with his toongue, to smooth his hand on his backe, and to liue in his presence like a little dogge.

The Indians tame lions and Elephants, and set them to plough, Onomarcus,* 1.87 the ty∣rant of Cattana, had lyons with whom he did ordinarily conuerse. In the countrey of Elymis there was a Temple of Adonis, wherein were kept many tame lyons which were so farre from wildnesse, and fiercenesse, that they would imbrace and salute the people [ 50] that came in there to offer: Also if any one called them to giue them meate, they would take it gently, and depart from them with quietnesse: Likewise in the kingdome of Fes, in a plaine called Adecsen, there are certaine forrests wherein liue tame and gentle Lyons, which if a man meete, he may driue away with a small sticke, or wand, without receauing any harme; And in an other region of Affrick, the lyons are so tame,* 1.88 that they come dayly

into Citties, and goe from one streete to another, gathering, and eating bones; from whose presence, neither women nor children run away. Likewise in many parts of India, they haue lyons so tame,* 1.89 that they leade them vp and downe in leames, and accustome them to the hunting of Bores, Buls, and wilde Asses like dogges, for their noses are as well fitted for that purpose, as the best hounds, as we haue shewed before of the King of Tartary.

* 1.90And the best meanes of taming them is the rule of Apolonius, which he said was the precept of Pharaotes, which is, that they be neither handled too roughly, nor too mildly, [ 10] for if they be beaten with stripes, they grow ouer stubborne, and if they be kept in conti∣nuall flatteries, and vsed ouer kindly, they grow ouer proud: For they held opinion, that by an equall commixtion, of threatning, and faire speaking, or gentle vsage, by which meanes they are more easily brought to good desired conditions, and this wisedome the auncients did not onely vse in the taming of Lyons, but also in restraining of tyrants, putting it as a bridle in their mouthes, and a hooke in their nosthrils, to restraine them from fury, and madnesse.

Albertus saith, that the best way to tame lyons is to bring vp with them a little dogge, and oftentimes to beate the same dog in their presence, by which discipline, the lion is made more tractable to the will of his keeper. It is said of Heliogabalus, that he nourished [ 20] many tame lyons, and Tygers, and other such noysome beastes, calling himselfe their great mother; and when he had made any of his friends drunke in the night time, hee shut them vp together (who quickly fell asleepe) through the heauinesse of their heads, who being so asleepe, he turned in amongst them some of his foresaid children, both ly∣ons, Beares, Tigers, and such like: at whose presence in the morning, his drunken frinds grew so amazed, that oft times, some of them fell dead for feare: and to conclude, there is a story in a certaine Epigram, of a lyon wandring abroad in the night time, for the auoi∣ding of frost, & cold, came into a fold of Goates: at the sight whereof the Goate-heards were much afraid, calling in question not onely the liues of the flocke, but also their owne, because euery one of them, thought himselfe bound to fight vnto death in defence here∣of: [ 30] whereupon according to the manner of men in extremitie, they all made their pray∣ers, desiring God to be deliuered from the Lion, and according to their wishes so it came to passe; for after the Lyon had lodged in the warme folde of Goates a whole night, he departed in the morning, without doing any harme to man or beast; wherefore I take this Lyon to be of the tame kynde, and as in all beasts there are differences both of na∣tures, and inclinations, as we may see in dogs, some of them being more apt after the manners of men, and to be ruled by them then others, so also I see no reason, but that in the fierce, and royall nature of Lyons, some of them should be more inclinable, to obe∣dience, subiection, and submission; whereunto being once woon they neuer afterwardes vtterly shake off their vassalage and yoake of them which ouercome them. [ 40]

From hence it came, that there were so many spectacles, at Rome, as first of all Lucius Scilla,* 1.91 in the office of his aedilitie, or ouersight of the Temple, brought into the Ro∣man circle, or ring, one hundred great maned Lyons loose, which alwaies before that time, were turned in bound, or mufled. And King Bochus sent so many valiant Archers, and dart-casters, to fight with them and destroy them. After him Pompey the great, in the same place brought in a combate, consisting of six hundred great Lyons, & among them there were three hundred fiftie maned Lyons: Also he instituted hunting of Lyons at Rome,* 1.92 wherein were slaine fiue hundred. Caesar when he was Dictator, presented in spec∣tacle foure hundred Lyons. Quintus Scaevola caused Lyons to fight one with an other. But Marcus Antonius,* 1.93 in the ciuill warre, after the battaile of Pharsalia, did first of all cause [ 50] Lyons to be yoaked, and draw the Chariot of triumphes; wherein he himselfe sate, with one Citheris a Iester, which thing was not done, without shew and obseruations, of a prodigeous and monsterous action, and especially in those times, wherein it was inter∣preted, that as the noble spirits of those Lyons were so much abased, and vassalaged, insteede of horses to draw a chariot, they being in nature the King of beasts, so it was feared that the auncient nobilitie of Rome, the graue Senators, and gallant Gentlemen, commaunders of the whole common-wealth, should in time to come, through ciuill

wars, and pride of the people, be depriued of all honor, and brought down to the basest offices, of the whole state, Antoninus Pius, nourished a hundred lions. Domician the Em∣peror, called for Acillius Gabrio the consull, into Albania, about the time that the games were celebrated, for the prosperity of youth and young men which were called Iuuenalia, to fight with a great lyon, and Acillius comming wisely into the combat did easily kil him. In ancient time when lions could not be tamed, they did discerne them by their teeth, and nailes, and so taking as it were the sting and poyson from the serpent, and the Weapons wherein consisteth all their strength, they were without all perill, sent into the publike as∣semblies, at the time of their generall meetings, and great feasts. Martiall hath an excel∣lent [ 10] Epigram, of the great lion before exhibited in publike spectacle by Domitian, wonde∣ring that the Masilian and Ausonian shepherds were so afraid of this lion, & made as great a noise, and murmvr about his presence as if he had bin a heard of lions, and therefore he commendeth the Libian country for breeding such a beast, and withall expresseth the ioy of the shephards for his death, as are showne in these verses following;

Auditur quantum Massyla per auia murmur, Innumero quoties sylua leo ne furit: Pallidus attonitos ad plena mapalia pastor Cum reuocat tauros: & sine mente pecus Tantus in Ausonia fremuit modo terror arena Quis non esse gregem crederet? vnus erat, [ 20] Sed cuius tremerent ipsi quod{que} iura leones, Cui diadema daret marmore picta Nomas. O quantum per colla decus, quem sparsit honorem, Aurea lunatae cum stetit vnda iubae. Grandia quam decuit latum venabula pectus Quanta{que} de magna gaudia morte tulit? Vnde tuis Libie tam felix gloria syluis A Cybeles nunquid venerat ille iugis An magis Herculeo Germanice misit ab astro Hanc tibi vel frater, vel pater ipse feram.

[ 30] We haue shewed already that Lions although neuer so well tamed become wilde againe,* 1.94 and that through hunger, which breaketh through stone Walles, according to the com∣mon prouerb, and therefore maketh them to destroy whatsoeuer commeth in their way, according to these verses of Virgill;

Impastus ceu, plena leu, per ouilia turbans Suadet enim vesana fames, mandit{que} trahit{que} Molle pecus, mutum{que} metu, fremet ore creuento.

Such a one was the Lyon of Borsius Duke of Ferrara, who being in his caue would deuore Buls, Beares, and Boares, but with a Hare or little whelp he would play, and doe them no harme; at last leauing al his tamable nature, he destroyed a young wench, who oftentimes [ 40] came vnto him to combe and stroke his mane, and also to bring him meat and flowers, vp∣on who Stroza made these two verses;

Sustulit ingratus cui quondam plurima debens Pectendas{que} iubas, & fera colla dabat.

The like vnto this also, was that tame lyon that Martiall speaketh of, who returning to his first nature, destroyed two young children, and therefore he saith iustly, that his cruelty exceedeth the cruelty of war, the Epigram is this:

Verbera securi, solitus leo ferre magistri Insertam{que} pati, blandus in ora manum, Dedidicit pacem, subito, feritate reuersa, Quanta ne•• in libicis, debuit esse iugis [ 50] Nam duo de tenera, puerilia corpora turba Sanguineam, rastris que renouabat humum, Seuus & infoelix, furiali dente peremit,

Martia non vidit, maius arena nefas.

Hauing thus spoken of the taming and taking lions, it also now followeth to entreat of the length of their life,* 1.95 and the diseases that are incident vnto them, with their seuerall cures: first therefore, it is held that they liue very long, as threescore, or fourescore yeares: for it hath beene seene, that when a lion hath bin taken aliue, and in his taking receiued some wound wherby he became lame, or lost some of his teeth, yet did he liue many yeares, & also it is found that some haue bin taken without teeth, which were all fallen out of theyr head through age, and Aelianus saith, that a lion and a Dolphin, doe both consume away through multitude of years. The sicknesses wherwithal they are anoid, are not very many, [ 10] but those which they haue are continual: for the most part their intrals or inward partes, are neuer sound but subiect to corruption, as may appear by their spittle, & also by their biting,* 1.96 and scratching of their nailes, for a man lightly touched by them at sometimes is as much poysoned, as by the biting of a mad dog, also by reason of his extreame hot na∣ture euery each other day he suffereth one sicknes or other, at which time he lyeth pro∣strate vpon the earth, roaring not al the day long, but at certain houres, and in his wrath he is consumed through the heat inclosed in his own body.* 1.97 And in his best estate he is af∣flicted with a quartan Ague, euen then when he seemeth to bee in health, and except this disease, did restraine his violence and mallice by weakning of his body, he would be farre more hurtful to mankind then he is: and this is to be vnderstood, in the summer time he falleth into this disease sometimes at the sight of a man, & is cured by the bloud of dogs, [ 20] according to Albertus and Physioligus, when he feeleth himselfe sick, throgh aboundance of meat, he faleth a vomiting, either by the strength of nature, or else helpeth himselfe by eating a kind of grasse, or green corne in the blade, or else rapes, and if none of these pre∣uaile, then he fasteth, and eateth no more till he find ease, or else if hee can meete with an Ape, he deuoureth and eateth his flesh, and this is the principall remedy and medicine, which hee receiueth against all his diseases, both in youth and age, and when he groweth old, being no more able to hunt Harts, Boares, and such beasts, he exerciseth his whole strength in the hunting, and taking of Apes, whereupon he liueth totally; and for these causes, there is a comparison betwixt the lion and the Dolphin, in Aelianus. Leoni, & del∣phino multa sunt communia, vter{que} imparat, ille terrenis, hic aquatilibus beslijs, senectute am∣bo [ 30] tabescunt, & cum sunt in aegritudine, illa terrestris, simia medetur, huic marina, quod{que} si∣mia remedio est: that is, the lion and the Dolphin do agree in many thinges, both of them are kings, this ruleth ouer the beasts of the earth, and that ouer the beasts of the sea, both of them consume through age, and long life, and as the lion recouereth, by eating an Ape of the earth, so is the Dolphin cured by eating an Ape of the Sea, and thus much for the diseases and cure of lions.

* 1.98Vnto this naturall discourse of lyons belongeth the vse of their partes, both outward and inward, & also the seueral pictures and statues erected for their singular monuments. First therefore with the skins of lions were the ancient Moores and Barbarians, enhaby∣ting betwixt the mountaine Caucasus and the riuer Cophena, and so they appeared to Apol∣lonius [ 40] and his companions, as also in the skins of Panthers, with both which, they did not onely cloth themselues in the day time, but also slept vppon them in the night, and ther∣fore Hercules is pictured wearing a lions skin, that the world might bee admonished what was the ancient attire of their forefathers. Virgill describeth Auentinus couered with a li∣ons skin in this sort:

—Quem fulua leonis Pellis obit totum praefulgens vnguibus aures,

And againe:

Ipse pedes tegmen torquens immane leonis, [ 50] Terribili impexum caeta cum dentibus albis, Indutus capiti, &c.

And Aeneas sleeping vpon a lions skin, saying:

Fului{que} in sternor pelle leonis, Aeneas Praecipium{que} toro, & villosi pelle leonis Accipit Aeneam.

Adrastus was commaunded by the Oracleto marry his daughters to a boare and a lyon, when they came a wooing vnto them. Whereupon Tydaeus came in a Boares skinne, and Pollynices in a Lyons skin, vnto whom he gaue his Daughters in marriage, taking it to be the meaning of the Oracle, that men clothed in those skins should be the husbandes of his Daughters. From hence came the common prouerbe. Induitis me leonis exuuium, you put vpon me a Lyons skinne to signifie a man that taketh vppon him more then he is able to performe, and spend more then their condition will afford, and the beginning of the prouerb was taken from Hercules, who clothed in a Lyons skin as we haue said before, and bearing in one hand a Club, and in the other a bow, in which attire hee went downe [ 10] to hell to fetch out Cerberus.

Afterwards ther was one Bacchus which clothed with the same weede, and armed with the same weapons, in like sort in the imitation of Hercules, went down to hell,* 1.99 to heare the fayned disputation betwixt the two Poets, Euripedes, and Aesculus, at the sight whereof Hercules laughed, telling him, that such apparell did nothing at all become him, because he was wanton, tender, and effeminate. For it is not auaileable to haue a rich ceremony, and want the true substance; a glorious outside, and a shamefull inside, the Armor of a Champion, and the heart of a base coward, the outward shewes of holinesse, and the in∣ward loue of prophanes. Others do thinke that the prouerb was taken from that Asse cal∣led Asinus cumanus, who being weary of his seruitude and bondage, slipt collor, and ran away into the wilde woods, wher finding by chance a Lyons skin, hee crepte into it, and [ 20] wore it vpon his body, vnder collour whereof, he rufled vp and downe the woods, to the terror of all the beasts, both with his taile and his fearefull voice: and the Cumanes them¦selues which had neuer seene a Lyon, were not a little affraid of this counterfeit beast. In this fashion he domineerd a good time, vntill at last there came a stranger to Cumae, who seeing the counterfeit personate Asse-lyon by the way, hauing oftentimes seene both ly∣ons and Asses, knew it for an Asse, in a lyons skinne, for if all other coniectures failed, yet this proued true, namely the length of his eares, wherefore he beat him wel, and brought him home to his maister, before whom he pulled off the lyons skin, and then his maister knew him to be his Asse. From which Socrates concludeth wisely, that no man ought to be afraid of outward greatnesse, because though the Asse was clothed with a lions skin, yet [ 30] he was but an Asse. And that the skins of lyons was vsed in garments, the saying of Lysan∣der the Lacedemonian doth sufficiently proue; for when hee was blamed for his outward pompe, wherby he beguiled others, therfore condemned for foolish hipocricy, he made this answer, Quo leonis peruenire pellis non potest, vulpinam assuisse, de decuerit, euery man ought to haue two shutes of apparell, one of a Fox, and another of the lyon. For whether the lions skin cannot come the Fox wil creep, and vvher the fox cannot com the lion can.* 1.100 Clothes wrapt in a lions skin, killeth mothes: also a mans body anointed with the fat of a lion mingled with garlike, so as the sauor of the garlike may ouercome the lions greace,* 1.101 he shal neuer be molested with wolus. Also if the folds of sheep be compassed about with the melted grease of lions, there is no wolues, nor rauening beasts will annoy the flocke. [ 40] And so great is the feare of lions to wolues, that if any part of a lions grease be cast into a fountaine, the wolues neuer dare to drinke thereof, or to come neare vnto it. Also Pliny affirmeth, that if an Ammulet be made of lions grease, no man shal be harmed, wounded, or killed, by trechery or deceit: but you must vnderstand,* 1.102 that this was an inuention of the Magicians or vvise-men, that by such pretences and promises of great matters, they might insinuate themselues, into the fauor of princes and noble men, and so make fooles of the world, and therfore they prescribe, the fat which is taken from betwixt the eie-lids or from the right part of their mouth or teeth, and the haires from the neather chap. It is likewise affirmed, that a man annointed all ouer with the blood of a lyon, shall neuer be destroyed by any wilde beast.

[ 50] There is an hearb which Democritus calleth Helianthe, growing in the Maritime Moun∣taines of Cilicia, and Themiscira, wherewithall the fat of lions, decocted with Saffron, and paulme wine with which al the kings of Persia were anointed, to make thē beautiful bodies to looke vpon. And aboue al other things, the Magicians prescribed this composition,* 1.103 to make a man inuincible, the taile and head of a Dragon, the haires of a Lyons forehead,

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and the marrow of his bones, the spume or white mouth of a conquering Horse, bound vp together with a dogs clawes in a Harts skin, with the nerues of a Hart or Roe. The dung of a Lyon drunke in wine, maketh a man for euer more to abhor wine.

It was also wont to be obserued, that when Lions forsooke the Mountaines and woods, to come and liue in fruitfull and fertil soiles, it did foreshew some great drought; and the like deuination did Agarista the mother of Pericles make vpon her dreame, when she was with child,* 1.104 for she thought she brought forth a lion, & so in short time after, she brought forth Pericles, who was a valiant man, and a great conqueror in Graecia. The sight also of a lion as a man trauaileth by the high waies, is very ominous, and taken for an euill signe. [ 10] There was also a prophesie giuen out by Pythias, concerning Cypselus the Sonne of Eti•••• which said in this manner;

Concipit in petris aquila enixura leonem Robustum, soeuum, genua, & qui multa resoluet. Haec bene nunc animis, versate, Corinthia proles, Qui colitis pallenem, altam{que} Corinthium.

In the yeare of our lord 1274. there was a certaine Noble Woman in the Bishopricke of Kostnizer,* 1.105 which brought forth a child like to a Lyonesse in al parts but it had the skin of a man;* 1.106 vnto this discourse I may adde the Images of lyons, both in Temples, and also vpon shieldes, and first of all in the temple where the shield of Agamemnon hung vp, (as Pau∣cennius writeth) there was the picture (Feare,) drawn with a lyons head, because as the lyon [ 20] sleepeth little, and in his sleepe his eies be open, so is the condition of Feare, for we haue shewed already, that the lyon when he sleepeth hath his eies open, and when he waketh he shutteth them,* 1.107 and therefore the ancients did simbolically picture a lyon vpon the doors of their temples, and vpon the ships also, in the forepart of them, they ingraued the figure of lions,* 1.108 according to this saying of Virgil:

— Aenaeia puppis Prima tenet rostro, phrigios subiecta leones.

It was also a vsuall custome to picture lions about fountaines and Cundits, especially a∣mongs the Egyptians, that the water might spring forth of their mouths, Quomam ••ilus, aruis Egipti, nouam aquam inuehit, sole transeunte leonem, because that Nilus, did ouerflow the [ 30] fields of Egypt, at what time the sun passed through the sign Leo. Therefore also the Riuer Al∣pheus was called Leontios poros, the lions fountaine, because at the heads thereof, there were dedicated the pictures of many lions. There was a noble Harlot called Leena, which was acquainted with the tiranies of Harmodius and Aristogiton; for which cause, she was appre∣hended,* 1.109 and put to greiuous tormentes, to the intent shee should disclose them, but she endured all vnto death, neuer bewraying any part of their counsell: After her death, the Athenians deuising how to honor that vertue, and because shee was a Harlot or common curtizan,* 1.110 they were not willing to make a statue for her in the likenesse of a woman, but as her name was Leena, that signifieth a lyonesse, so they erected for her the picture of a li∣onesse, and that they might expresse the vertue of her secrecy, they caused it to be framed [ 40] without a toong: Vpon the graue of Layis there was a couering containing the picture of a lyon, holding a Ram in his forefeet by the buttockes, with an inscription, that as the lyon held the Ram, so do Harlots hold their louers, which Alciatus turned into this Epigram:

Quia scalptus sibi vult aries quem parte leaena, Vnguibus apprensum posteriore tenet? Non aliter captos quod & ipsa teneret amantes Vir gregis est aries cluni tenetur amans.

There was also a lyon at Delphos which waied ten talentes of gold, and at the entrance of Thermopilae vpon the tombe of Leonides the Captaine of the Spartans, there stood a Lyon of stone. Vpon the steps of the capital of Rome, ther were two lions of black Marble touch∣stone.* 1.111 [ 50] And the Cyziceni ingraued vpon one side of their money the picture of a Lyon, and on the other side the face of a woman. King Salomon built his Iuory throne vpon two Lyons of Brasse, and vpon the steps or staires ascending vppe to that throne were placed twelue Lyons, here and there. And from hence it came that many kings and states gaue in their armes the Lyon, Rampant, Passant, and regardant, distinguished in diuers coul∣lers

in the fields of Or, Argent, Azure, and Sables, with such other termes of Art. The earth it selfe was wont to be expressed by the figure of a Lyon, and therefore the image of Atergas was supported with Lions. Sybale the fained Godesse of the Mountaines was ca∣ried vpon Lyons. And it is fained that the Curetes, which nourished Iupiter in Creete, who was committed to them by his mother Rhea by the anger of Saturn,* 1.112 were turned into ly∣ons, who afterwards by Iupiter when he raigned were made the kinges of beasts, and by him enioyned to draw the chariot of his mother Rhea, according to this verse;

Et iunctae currum, dominae subiere leones.

There is a constellation in heauen called the Lyon,* 1.113 of whom Germanitus writeth in this [ 10] sort, that he is the greatest and most notable amongst the signes of the Zodiack, contai∣ning three stars in his head, and one cleare one in his breast, and that when the Sun com∣meth to that signe which happeneth in the month of Iuly, at which time the vehement heat of summer burneth the earth, and dryeth vp the riuers. And therefore because the Lyon is also of a hot nature, and seemeth to pertake of the substance and quantity of the Sun, he hath that place in the heauens. For in heate and force he excelleth all other beasts as the sun doth all other stars.

In his breastes and forepart hee is most strong, and in his hinder part more weake, so is the sunne, encreasing vntill the noone or forepart of the yeare, vntill the summer, and afterwardes seemeth to languish towards the setting, or latter part of the yeare called the [ 20] Winter. And the Lyon also seemeth alwaies to looke vp with a fiery eye, euen as the Sunne which is patent with the perpetuall and infatigall sight vpon the earth.* 1.114 The Lyon also is a signification of the sunne, for the haires of his mane do resemble the streaming beames of the sunne, and therefore this constellation is stiled with the same epethites that the Lyon and the Sun are, as heate-bearing, aestiue, ardent, arent, calent hot, flammant, burning, Herculean, mad, horrible, dreadfull, cruell, and terrible. It is feigned of the Po∣ets that this Lyon was the Naemaean Lyon slaine by Hercules, which at the commaunde∣ment of Iuno was fostered in Arcadia, and•• that in anger against Hercules after his death, she placed him in the heauens.

To conclude this story of the Lyons: it is reported of the Diuels called Onosceli, that [ 30] they slew themselues sometimes in the shapes of Lyons and Dogges, and the Dogge of Serapis which was fained to haue three heads, on the left side a Wolues, on the right side a Dogges, and in the middle a Lyons. We haue shewed already, that the people called Ampraciotae did worship a Lyonesse because she killed a Tyrant. And the Egyptians buil∣ded a Citty to the honor of Lyons, calling it Leont••polis,* 1.115 and dedicating Temples to Vul∣can for their honor. And in the porches of Heliopolis, there were common stipends for the nourishing of lions.

As in other places where they are fed daily with Beefe, and haue also windowes in their lodgings, with great Parkes and spaces allotted vnto them for their recreation and exer∣cises: with an opinion that the people that came vnto them to offer and worshippe them, should see a speedy reuenge through deuine iudgement vpon al those that had wronged [ 40] them by periury, or broken the oath of fidelity. To conclude, in holy Scripture, we finde that our Sauiour Christ is called the Lion of the tribe of Iudah; for as hee is a lambe in his innocency, so is he a Lion in his fortitude. The Deuil also is called a roaring Lion, because Lions in their hunger are most of al ful of furie and wrath. And so I wil conclude and end this storie of Lions, with that Emblem of Alciatus, describing how litle Hares did reioice and leape vpon dead Lions;

Qui toties hostes vicerat ante suos, Dum curru et pedibus nectere vincla parant. Conuellant barba•••• vel timidi Lepores. [ 50]

The medicines of the Lyon.

The blood of a Lyon being rubbed or spred vpon a Canker, or vpon a sore which is swelled about the vaines, wil presently and without any paine cure and ease the griefe thereof.* 1.116 Whosoeuer doth anoint his body all ouer with the blood of a Lyon, may safe∣ly and without any danger trauaile amongst any wilde Beastes whatsoeuer. The flesh of a Lyon being eaten either by a man or Woman which is troubled with dreames and fan∣tasies [ 10] in the night time,* 1.117 will very speedily and effectually worke him ease and quietnesse. The ••ame also being boyled or baked, and giuen to them which are distraught of their wits to eate doth bring them ease and comfort, and renew their wits againe: it is also very good for the paines or deafenesse of the eares. And being taken in drink, it helpeth those which are troubled with the shaking of the ioyntes or the Palsie. Whosoeuer shall haue shooes made of the hide or skinne of a Lyon or Wolfe and weare them vpon his feete, he shall neuer haue any paine or ache in them.* 1.118

They will also defend him that vseth them from the gout, or swelling in the feete or Legges. The skin or hide of a Lyon is also very good for either man or Woman which are troubled with the piles or swelling of the vains, if they shall but at some seuerall times set vpon it. [ 20]

The fat of a Lyon is reported to be contrary to poyson and venemous drinks, and be∣ing taken in Wine it will by the sent expell all wilde Beastes from any one: and it doth also resist and 〈◊〉〈◊〉 ••way the sent or smell of Serpents, by which they follow men to de∣stroy them. Whomsoeuer doth annoint his body all ouer with the tallow or sewet of the raines or kidny of a Lyon, shall by the sent and sauor thereof expell and driue away from him all Wolues, how greedy and rauenous soeuer they be. A man being throughly an∣nointed with the greace of a Lyon being melted▪ doeth driue away from him and put to flight any liuing creature whatsoeuer, and also venemous and poysonous Serpents them∣selues.* 1.119 If any wilde beast bee annointed with the tallow or sewet of a Lyon which is dis∣solued and clarified, he shall nei••her be troubled with the stinging of Flies or Bees. The [ 30] fat or greace of a lyon being mingled with Oyle of Roses, doth keepe the skinne of the face free from all blastings and blemishes, being annointed thereupon, and doth also pre∣serue the whitenesse thereof, and being mingled with Snow Water, doth heale any flesh which is burnt or scortched vpon a man, and doth also cure the swelling of the ioynts. The sewet or fa•• of a lyon being mingled with other oyntments, and annointed vpon the pla∣ces of either man or woman who haue any blemishes in any part of their bodies, doth pre∣sently expel the same. The same vertue hath the dung or durt of a lion being mixed with the aforesaid vnguent.

The greace of a lyon being dissolued and presently againe conglutinated together and so being annointed vppon the body of those who are heauy and sadde, it will speedily ex∣te••pate [ 40] all sorrow and griefe from their heartes. The same also being mixed with the mar∣row of an Hart and with lettice, and so beaten and bruised, and afterwards mingled alto∣gether, is an excellent remedy against the shrinking of the Nerues and sinewes, and the aches of the bones and knuckels about the legges being annointed thereon. The greace of a lyon by it selfe onely, mixed with a certaine ointment is also very profitable to expell the gout.

The same being mingled with Oyle of Roses, doth ease and help those which are trou∣bled daiely with Agues and quartan Feauers. The same also being dissolued and poured into the eares of any one which is troubled with any paine in them, will presently free him from the same. There is also in this lyons Greace, another excellent vertue which is [ 50] this, that if the ••aw-bone of any one be swelled and annointed ouer with this greace being melte••, it will very speedily auoide the paine thereof.

The fat or sewet of a Lyon being melted and mixed with certaine other thinges, and so ministred vnto any one that is troubled with the wringing of the bowels, and bloody flix, in the same manner as a glister is vsed, is commended for an excellent remedie for the

same. The same also being mingled with a certaine oyle and warmed together, and anoin∣ted vpon the head of any one, whose haire doth s••ed, or is troubled with the Foxes euill,* 1.120 doth immediatly helpe and cure the same. The seede of a Hare being mixed with the fat of a Lyon, and annointed vpon the priuy members of any one, will stirre and incitate them vp to lust, how chast soeuer they shall be.

The fatte of a Lyon mingled with the fatte of a Beare, and melted together,* 1.121 being anoynted vpon the belly, doth allay and asswage the hardnesse thereof, as also any other paine or griefe in the same. The braines of a Lyon, as also of a Cat, being taken in drink, doth make him mad vnto whom it is giuen. The same being mingled with some small quantitie of oyle of spike,* 1.122 and powred or distilled into the eares of any one which is deafe [ 10] or thicke of hearing, will very effectually cure the deafenesse.

If the eye teeth of a Lyon be hung about the necke of a yoong childe before that he cast his teeth, and the beginning of his second or new teeth,* 1.123 they will keepe him for euer from hauing any ache or paine in them. The hart of a Lyon being beaten into small powder, and taken in drinke, doth very speedily cure and heale those which are troubled with Agues and quartaine feauers. The liuer of the Lyon being dryed,* 1.124 and beaten to powder, and put in the purest wine which is possible to be gotten, and so drunke, doth take away the paine and griefe from any one which is troubled with his liuer. The gall of a lion being taken in drinke by any one, doth kill or poyson him out of hand.* 1.125 But some doe impute this venome, to be in the gall of a leopard. The gall of a lion being [ 20] mixed with pure water, and anoynted vpon the eyes of any one, will take away the ble∣mishes thereof, and cause them to see clearely: and the fatte of the lyon being added thereunto, is an excellent remedie against the falling sicknesse.* 1.126 A very little parte or dram of the gall of a lyon being put in wine and so drunke, will speedily helpe and cure those which are troubled with the yellow iaundise. The same disease is also cured by yel∣low carets being stamped and put in wine, and so giuen in drinke.

For the sores or blemishes in the eyes, the gall of a lyon being mingled with hony,* 1.127 and so anointed vpon them, is commended for a very speciall and effectuall cure or hea∣ling. The gall of a lyon, a Beare, or an Oxe be mixed with certaine other vnguents, is ve∣ry much vsed for the extending or moouing forward of conception. The right stone of [ 30] a lyon being beaten together with roses, and so strained hard,* 1.128 vntill some liquid iuice or water doth proceede from them, and so taken in drinke, doth make that party barren, vn∣to whom it is giuen: it hath the like effect in it, if it be eaten, either roasted or broiled, or raw and bloodie. The fat which procedeth from the priuitie or secret parts of a she lyon being put in a vessell made of Iuory, and so being temperately mollified,* 1.129 is com∣mended for a very effectuall and speedy meanes to hinder conception. The dung, or dirt of a lyon being dryed into powder, and mixed with some certaine soft and easie oint∣ment, with which any one may be easily anointed ouer all his body,* 1.130 doth driue away the blemishes and spots in the skinne.

The hurts or sores which are bitten either by a male or female lyon, are so full of mat∣ter [ 40] and filthy corruption, that the running thereof can be stayed and repressed neither by lapping of cloathes about them, nor by washing them with spunges:* 1.131 they are cured by the same meanes as the sores which are bitten by rauenous dogs are, as I haue before de∣clared in the cures of the Hyaena. The wounds which are made by the teeth of a lyon are very hurtfull: for as much as the venome of their interior partes doth goe into the wounds, and when the wounds are tyed, the venome issueth from them into the thinges with which they are tyed, and the same bindings being againe bound vpon the wound, doth so infect it, that it can be cured by no other meanes but by the aforesaid medicine. The bitings of lyons and such like beastes are so dangerous, in regard of their strength and fiercenesse, for they doe not onely bite, but also wreath and teare the wounds which [ 50] they make with their teeth, or nailes: and thus much shall suffice for the cures of the Lyon.

Notes

• * 1.1

  The seuerall names of Lions.
• * 1.2

  The seueral kinds of Ly∣ons.
• * 1.3

  Ʋarinus. Hesychius
• * 1.4

  Aelianus.
• * 1.5

  Monsters breed like Ly¦ons.
• * 1.6

  Coelins.
• * 1.7

  Heroditus.
• * 1.8

  Countries without Ly∣ons.
• * 1.9

  Countries of their breed.
• * 1.10

  Vartomanus
• * 1.11

  The colour of Lyons.
• * 1.12

  cardanus
• * 1.13

  The seueral parts.
• * 1.14

  Plutarch.
• * 1.15

  Aelianus Aristotle
• * 1.16

  pliny. cardanus
• * 1.17

  Solinus.
• * 1.18

  The epithets of Lyons.
• * 1.19

  The voice of Lyons.
• * 1.20

  Pa. Ʋenetus.
• * 1.21

  Aelianus
• * 1.22

  The estimati¦on o•• a Lyo∣nes, and the ••••uerall rage Lyons.
• * 1.23

  Aristotle
• * 1.24

  Their foode and eating.
• * 1.25

  Albertus
• * 1.26

  Auicen.
• * 1.27

  Aelianus. philes
• * 1.28

  Solinus.
• * 1.29

  Pliny Aristotle
• * 1.30

  The crueltie of Lions. Leo Afer Philes Herodotus.
• * 1.31

  The hatred of Lyons and their seuerall enemies.
• * 1.32

  Aelianus
• * 1.33

  Ambrosius
• * 1.34

  The drinke of Lions.
• * 1.35

  The terrours of Lions and means wher∣by they pe∣rish.
• * 1.36

  Plinius Ambrose
• * 1.37

  Animalia so∣laria.
• * 1.38

  Aelianus
• * 1.39

  Plinius
• * 1.40

  Leo Afer Their lust of copulation.
• * 1.41

  The adultery of lionesses. Pliny Apollonius
• * 1.42

  Pollux Coelius
• * 1.43

  Philestratus
• * 1.44

  Physiologus
• * 1.45

  Aelianus Endemus
• * 1.46

  Gillius
• * 1.47

  AElianus
• * 1.48

  The recom∣pence of yong Lions to the old. Tzetzes
• * 1.49

  Aristotle Albertus The loue of lions to their benefactors.
• * 1.50

  The nature of their re∣uenge. Pliny Solinus
• * 1.51

  Pliny. Solinus.
• * 1.52

  Textor.
• * 1.53

  Albertus.
• * 1.54

  Pliny.
• * 1.55

  Aelianus Gellius.
• * 1.56

  A notable story of a Ly¦on.
• * 1.57

  Gellius.
• * 1.58

  Gillius.
• * 1.59

  Appion.
• * 1.60

  A story of the iustice of Lyons.
• * 1.61

  Aelianus.
• * 1.62

  T••xtor.
• * 1.63

  Diodorus.
• * 1.64

  The clemen¦cy of Lyons in sparing men.
• * 1.65

  Textor.
• * 1.66

  Men deuou∣red by Ly∣ons.
• * 1.67

  Aelianus
• * 1.68

  Plutarch
• * 1.69

  Men that haue ouer∣come lions.
• * 1.70

  Men transfi∣gured into Lions accor∣ding to poets and fictions
• * 1.71

  Olympiodo∣rus.
• * 1.72

  Porphyrius
• * 1.73

  The vnder∣standing of Lyons.
• * 1.74

  Leo Afer.
• * 1.75

  The anger of Lyons, and the signes thereof.
• * 1.76

  Adamantiu. Albertus.
• * 1.77

  The hunting and taking of Lyons.
• * 1.78

  Paulus. Ʋenetus.
• * 1.79

  Three waies to take Ly∣ons.
• * 1.80

  The second.
• * 1.81

  The third.
• * 1.82

  Leo Afer
• * 1.83

  Pliny
• * 1.84

  Aristotle Albertus
• * 1.85

  Of the ta∣ming of li∣ons.
• * 1.86

  Coelius
• * 1.87

  Aelianus
• * 1.88

  Leo Afer
• * 1.89

  A••lianus
• * 1.90

  The best meanes to tame Lyons.
• * 1.91

  The triūphs, games and cōbats with Lions.
• * 1.92

  Plutarcke
• * 1.93

  Pliny
• * 1.94

  Tame Lyons become wild againe.
• * 1.95

  The length of a Lyons life, and their diseases.
• * 1.96

  Albertus
• * 1.97

  Cardan
• * 1.98

  The vse of a Lyons seural parts.
• * 1.99

  Ridiculous imitation.
• * 1.100

  Coelius.
• * 1.101

  The fat of Lyons Rasis. Albertus.
• * 1.102

  Marcellus. Sextus.
• * 1.103

  Magical phy¦sicke for to be inuincible
• * 1.104

  Alex. ab alex
• * 1.105

  A monster like a lyon.
• * 1.106

  The Images and seuerall statues of Li∣ons.
• * 1.107

  Coelius
• * 1.108

  Anthologius
• * 1.109

  Varrinus
• * 1.110

  Pausanias Atheneus
• * 1.111

  Agricolae
• * 1.112

  Oppianus. Varinus.
• * 1.113

  The constel∣lation of the Lyon.
• * 1.114

  Macrobius.
• * 1.115

  Lyons nori∣shed in Tem¦ples, and worshipped.
• * 1.116

  Albertus Sextus.
• * 1.117

  Aescul••pius.
• * 1.118

  Galen.
• * 1.119

  Rasis.
• * 1.120

  Galen
• * 1.121

  Myrepsus
• * 1.122

  Albertus
• * 1.123

  Rasis
• * 1.124

  Pliny
• * 1.125

  Betrutius
• * 1.126

  Albertus
• * 1.127

  Galen
• * 1.128

  Rasis
• * 1.129

  Aetius
• * 1.130

  Albertus
• * 1.131

  Aristotle