The history of four-footed beasts and serpents describing at large their true and lively figure, their several names, conditions, kinds, virtues ... countries of their breed, their love and hatred to mankind, and the wonderful work by Edward Topsell ; whereunto is now added, The theater of insects, or, Lesser living creatures ... by T. Muffet ...

Of the LION.

BEing now come to the discourse of the Lion (justly styled by all writers the King of Beasts) I cannot chuse but remember that pretty fable of Esope, concerning the society and honour due unto this beast. For (saith he) the Lyon, Asse, and the Fox entred league and friendship together, and foraged abroad to seek convenient booties, at last having found one and taken the same, the Lion commanded the Asse to make division thereof, the silly Asse regarding nothing but society and friendship, and not honor and dignity, parted the same into three equall shares; one for the Lion, an other for the Fox, and the third for himself: Whereat the Lion disdaining, because he had made him equall unto the residue, presently fell upon him and tear him in pieces; then bidding the Fox to make the division, the crafty. Fox divided the prey into two parts, assigning unto the Lion almost the whole booty, and reserving to himself a very small portion; which being allowed by the Lion, he asked him, who taught him to make such a partition, Marry (quoth the Fox) the ca∣lamity of the Asse, whom you lately toar in pieces.

In like manner, I would be loath to be so simple, in sharing out the discourse of the Lion, as to make it equall with the treatise of the Beasts, lately handled, but rather according to the dignity thereof, to expresse the whole nature, in a large and copious tractate. For such is the rage of illiterate or else envious men, that they would censure me with as great severity, if I should here∣in, like an Asse, forget my self (if I were in their power) as the Lion did his colleague for one foo∣lish partition.

And therefore as when Lysimachus, the son of Agathocles, being cast by Alexander to a Lion to be destroyed, because he had given poison to Calisthenes the Philosopher, that was for the ending of his misery, who was included by the said Alexander in a cave to be famished to death; upon some slight displeasure the said Lysimachus, being so cast unto the Lion, did not like a cowardly person offer him∣self to his teeth, but when the Lion came gaping at him to devour him, having wrapped his arme in his linnen garment, held him fast by the tongue, untill he stopped his breath, and slew him; for which cause, he was ever afterwards the more loved and honored of Alexander, having at the time of his death, the command of all his treasure.

In like sort, I will not be afraid to handle this Lion, and to look into him both dead and alive, 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 several names, almost all the Nations of Europe do follow the Greeks in the nomination of this Beast, for they call him Leon; the Latines, Leo; the * 1.1 Italians, Leone; the French and English, Lion; the Germans and Illyrians, Lew; the reason of the Greek name Leon, is taken ••ara to leussein, from the excellency of his sight; or from Laoo signifying to see, and Alaos signifyeth blinde; for indeed there is no creature of the quantity of a Lion, that hath such an admirable eye-sight. The Lionesse, called in Greek, Leaena, which word the Latines follow, from whence also they derive Lea for a Lionesse, according to this Verse of Lucretius;

Irritata Leae jaciebant corpora saltu.

The Hebrews have for this Beast male and female, and their young ones, divers names: and first of all for the male Lion, in Deut, 33. they have Ari, and Atieh, where the Caldeans translate it Ariavan, the Arabians, Asad; the Persians, Gehad, and plurally in Hebrew, Araiius, Ara••ot, Ara••th, as in the first of Zeph. Araoth, Scbojanim, roaring Lions; and from hence comes Ariel, signifying valiant and strong, to be the name of a Prince: and Isai, 20. Ezek. 43. it is taken for the Alcar of Burnt-offerings, because the fire that came down from heayen, did continually lie upon that Altar, like a Lion in his den: or else because the fashion of the temple was like the proportion of the Lion; the Assyrians call a Lionesse Arioth, the Hebrews also call the male Lion L••bi, and the female Lebia, and they distinguish Ari, and Labi, making Ari to signifie a little Lion, and Labi a great one; and in Num. 23. in this verse, containing one of Gods promises to the peo∣ple of Israel for victory against their enemies; Behold my people shall arise like Labi, and be lifted up like Ari: there the Caldee translation rendereth Labi, Leta, the Arabian, Jebu; the Persians, Seher; and Munster saith that Labi is an old Lion. In Job 38, Lebaim signifieth Lions, and in Psal. 57. Leba•••• signifieth Lionesses. In the Prophet Nahum the 2. Leisch is by the Hebrews, translated a Lion, and the same word Isa. the 30. is by the Caldees translated a Lions whelpe; and in the aforesaid place of

the Prophet Nihum, you shall finde Arieb, for a Lion, for a Lionesse, Cephirim for little Lions, 〈◊〉〈◊〉 and Gur for a Lions whelp, all contained under one period. The 〈◊〉〈◊〉 call a Lion at this day Sebey. And thus much for the name.

In the next place we are to consider the kinds of Lions, and those are according to Aristotle two, * 1.2 the first of a lesse and well compacted body, which have curled manes, being therefore called Acro-Leonies, and this is more sluggish and fearful then the other. The second kinde of Lion hath a longer body, and a deeper loose hanging mane, these are more noble, generous, and couragious against all kinds of wounds. And when I speak of manes, it must be remembred, that all the male Lions are maned, but the females are not so; neither the Leopards which are begotten by the adul∣tery of the Lionesse; for from the Lion, there are many Beasts which receive procreation, as the Leopard or Panther.

There is a beast called Leontophonus, a little creature in Syria, and is bred no where else but where Lions are generated. Of whose flesh, if the Lion taste, he loseth that Princely power which beareth rule among four-footed beasts, and presently dyeth; for which cause, they which lie in waite to * 1.3 kill Lions, take the body of this Leontophonus, which may well be Englished, Lion-queller, and burneth it to ashes, afterwards casting those ashes upon flesh, whereof if the Lion taste she presently dyeth, so great is the poison taken out of this beast for the destruction of Lions; for which cause, the Lion doth not undeservedly hate it, and when she findeth it, although she dare not touch it with her teeth, yet she teareth it in pieces with her claws. The urine also of this beast sprinkled upon a Lion, doth wonderfully harm him, if it doth not destroy him: They are deceived that take this Lion-quel∣ler to be a kinde of Worm, or reptile creature, for there is none of them that render urine; but this excrement is meerly proper to four-footed living-beasts. And thus much I thought good to say of this beast in this place, which I have collected out of Aristotle, Pliny, Soli∣nus, and other Authors aforesaid, although his proper place be afterward among the Lions enemies. * 1.4

The Chimaera is also faigned to be compounded of a Lion, a Goat, and a Dragon, according to this Verse;

Prima Leo, postrema Draco, media ipsa Chimaera.

There be also many Fishes in the great Sea, about the Isle Taprobane, having the heads of Lions, Panthers, Rams, and other beasts. The Tygers of Prasta are also engendred of Lions, and are twice so big as they. There are also Lions in India, (called Formicae) about the bigness of Egyptian Wolves. Camalopardales have their hinder parts like Lions. The Mantichora hath the body of a Lion. The Leu∣crocuta the neck, tail, and breast like a Lion, and there is an allogorical thing cald Daemonium Leoninum, a Lion Devil, which by Bellunensis, is interpreted to be an allegory, signifying the mingling together reasonable understanding with malicious hurtful actions.

It is reported also by Aelianus, that in the Island of Cheos, a Sheep of the flock of Nicippus, con∣trary * 1.5 to the nature of those beasts, in stead of a Lamb, brought forth a Lion, which monstrous prodigy was seen and considered of many; whereof divers gave their opinions what it did portend, namely, that Nicippus of a private man should effect superiority and become a Tyrant: which shortly after came to passe, for he ruled all by force and violence, not with fraud or mercy; for Fraus (saith Cicero) quasi Vulpeculae, vis Leonis esse videtur; that is, Fraud is the property of a Fo•• * 1.6 and violence of a Lion.

It is reported that Meles the first King of Sardis, did beget of his Concubine a Lion, and the Sooth-sayers * 1.7 told him that on what side soever of the City he should lead that Lion, it should remain inexpugnable, and never be taken by any man; whereupon Meles led him about every tower and rampier of the City, which he thought was weakest, except only one tower, standing towards the River Tmolus, because he thought that side was invincible, and could never by any force be entred, scaled or ruinated. Afterwards in the reign of Cresus, the City was taken in that place by Darius.

There are no Lions bred in Europe, except in one part of Thracia, for the Nemaean, or Celonear * 1.8 Lion is but a fable; yet in Aristotles time, there were more famous and valiant Lions in that part of Europe, lying betwixt the Rivers Achelous and Nessus, then in all Africa and Asia. For when Xerxes led his Army through Paeonia over the River Chidorus; the Lions came and devoured his Camels in the night time: But beyond Nessus towards the East, or Achelous towards the West, there was never 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, that they wandered into Olympus, Macedonia, and Thessalia; but yet of purpose Princes in Castles and Towers for their pleasures sake, do nourish and keep Lions in Europe, where sometimes also they breed, as hath been seen both in England and Florence. Peloponnesus also hath no Lions, and therefore when Homer maketh mention of Dian••ts hunting in the mountains of Erimanthus and Taygetus, he speaketh not of Lions, but of Harts and Boars.

All the Countries in the East and South, lying under the heat of the Sun, do plentifully breed * 1.9 Lyons, and except in hot Countries they breed seldom, and therefore the Lions of Fesso, Temesus, Angad, Hippo, and Tunis, are accounted the most noble and audacious Lions of Africk, because they are hot Countries. But the Lions of colder Countries have not half so much strength,

[illustration]

stomach, and courage. These Lybian Lions have not half so bright hair as others, their face and neck are very horrible rough, making them to look fearfully, and the whole colour of their bodies be∣twixt brown and black; Apollonius saw Lions also beyond Nilus, Hiphasis, and Ganges: and Stra•••• affirmeth that there are Lions about Meroe, Astapae, and Astabore, which Lions are very gentle, tame, and fearful, and when the Dog star called Canu Sirius doth appear, whereof cometh the Dog days, that then they are drove away by the bitings of great gnats.

Ethiopia also breedeth Lions, being black coloured, having great heads, long hair, rough feet, firy eyes, and their mouth betwixt red and yellow. Cilicia, Armenia, and Parthia, about the mouth of Ister, breed many fearful Lions, having great heads, thick and rough necks and cheeks, bright eyes, and eye-lids hanging down to their noses. There are also plenty of Lions in Arabia, so that a man cannot travel neer the City Aden over the mountains, with any security of life, except he have a hundred men in his company. The Lions also of Hircania are very bold and hurtful; and India, the mother of all kinde of beasts, hath most black, fierce and cruell Lions. In Tartaria also, and the Kingdom of Narsinga, and the Province of Abasia, are many Lions, greater then those of Babylon and Syria; of divers and sundry intermingled colours, both white, black and red. There be many Lions also in the Province of Gingui, so that for fear of them, men dare not sleep out of * 1.10 their own houses in the night time. For whomsoever they finde, they devour and tear in pieces. The ships also which go up and down the River, are not tyed to the bank side for fear of these Lions, be∣cause in the night time they come down to the waterside, and if they can finde any passage into the barks, they enter in, and destroy every living creature, wherefore they ride at Ancor in the middle of the River.

The colour of Lions is generally yellow, for these before spoken of, black, white and red, are * 1.11 exorbitant. Their hair some of them is curled, and some of them long, shaggy and thin, not stan∣ding upright, but falling flat, longer before, and shorter behind, and although the curling of his hair be a token of sluggish timidity, yet if the hair be long and curled at the top only, it portendeth * 1.12 generous animosity. So also if the hair be hard: for beasts that have soft hair, as the Hart, the Hare, and the Sheep, are timorous, but they which are harder haired, as the Boar and the Lion, are more audacious and fearless.

There is no four footed beast, that hath hairs on his neather eye-lids like a man, but in stead thereof, either their face is rough all over as in a Dog, or else they have a foretop as a Horse and an Asse, or a mane like a Lion. The Lionesse hath no mane at all, for it is proper to the male, and as long hairs are an ornament to a Horses mane, so are they to the neck and shoulders of a Lion; neither are they eminent but in their full age, and therefore Pliny said; Turrigeros elephantorum miramur humeros, leonum jubas. We wonder at the Tower-bearing shoulders of Elephants, and the long hanging manes of Lions. And Aelianus Rationis expertibus mari praestantiam quandam natura largita est, juba Leo antecel∣lit foeminam, serpens crista. Nature hath honoured the Male, even in creatures without reason, to be distinguished from the female, as the mane of the male Lion, and the comb of the male Serpent do from their females. Martial writeth thus of the Lions mane:

O quantum per colla decus, quem sparsit honorem, Aurea lunatae cum stetit unda jubae!

A Lion hath a most valiant and strong head, and for this occasion, when the Nymphes were terrified by the Lions and fled into Carystus, the Promontory wherein they dwelled was called Co∣leon, * 1.13 that is, the Lions-head, where afterwards was built a goodly City. It fortuned as Themistocles went thither to manage the affairs of the Grecians, Epiries the Persian, president of Phrygia, intended his destruction, and therefore committed the business unto one Pisis, with charge that he should behead Themistocles, who came thither to execute that murder; but it happened as Themistecles slept at the noon day, he heard a voice crying out unto him, O Themistocles effuge leonum caput ne ipse in leonem incurras; that is to say, O Themistocles get thee out of the Lions head, lest thou fall into the * 1.14 Lions teeth: whereupon he arose and saved his life.

The face of a Lion is not round as some have imagined, and therefore compared it unto the Sun, because in the compasse thereof, the hairs stand out eminent like Sunbeams, but rather it is square figured like as his forehead, which Aristotle saith, you may chuse whether you will call it a forehead, or Epipedon frontis, that is, the superficies of a forehead; for like a cloud it seemeth to hang over his eyes and nose, and therefore the Germans call a man that looketh with such a coun∣tenance, Niblen of Nubilare, to be cloudy, and it betokeneth either anger or sorrow; also it is called Scythicus aspectus, because the Scythians were alwayes wont to look as though they were ready to fight.

The eyes of a Lion are red, firy, and hollow, not very round nor long, looking for the most part awry; wherefore the Poets style the Lioness Torva leaena. The pupils or apples of the eye shine exceedingly, insomuch as beholding of them, a man would think he looked upon fire.

His upper eye-lid is exceeding great, his Nose thick, and his upper chap doth not hang over the neather, but meet it just: his mouth very great, gaping wide, his lips thin, so that the upper parts fall in the neather, which is a token of his fortitude: his teeth like a Wolves and a Dogs, like sawes, losing or changing only his canine teeth, the tongue like a Cats or Leopards, as sharp as a file, wearing

through the skin of a man by licking; his neck very stiffe, because it consisteth but of one bone without joynts, like as in a Wolfe and on Hyaena; the flesh is so hard as if it were all a sinew: There are no knuckles or turning joynts in it called Spondyli, and therefore he cannot look backward.

The greatness and roughness of his Neck, betokeneth a magnanimous and liberal minde; Nature hath given a short Neck unto the Lion, as unto Bears and Tygers, because they have no need to put it down to the earth to feed like an Ox, but to lift it up to catch their prey. His shoulders and breasts are very strong, as also the forepart of his body, but the members of the hinder part do degenerate. For as Pliny saith, Leoni vis su••••na in pectore, the chiefest force of a Lion is in his breast.

The part above his throat-hole is loose and soft, and his Metaphreno•• or part of his back against his heart (so called) betwixt his shoulder-blades, is very broad. The back bone and ribs are very strong, his ventricle narrow, and not much larger then his maw. He is most subject to wounds in his flanck, because that part is weakest, in all other parts of his body he can endure many blowes.

About his loyns and hip-bone he hath but little flesh. The lionesse hath two udders in the midest of her belly, not because she bringeth forth but two at a time, for sometimes she bringeth more, but because she aboundeth in milk, and her meat (which she getteh seldom) and is for the most part flesh, turneth all into milk. The tail of a Lion is very long, which they shake oftentimes, and by beating their sides therewith, they provoke themselves to fight. The Grecians call it Al••••a: and Alciatus maketh this excellent emblem thereof upon wrath.

Alc〈…〉〈…〉 v••teres caudam dixere Leonis▪ Qud stimulante iras concipit ille graves▪ Lutea quum surgit bilis crudescit, & atro▪ Felle dolor, furias excitat indomita••.

The neather part of his tail is full of hairs and gristles; and some are of opinion, that there is there∣in a little sting wherewithal the Lion pricketh it self, but of this more afterwards.

The bones of Lions have no marrow in them▪ or else it is so small that it seemeth nothing: there∣fore * 1.15 they are the more strong, solid, and greater then any other beast of their stature, and the males have ever more harder bones then the female, 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 live upon flesh, yet are some of the bones hollow. The legs of a Lion are very strong and full of Nerves, and in stead of an ankle-bone it hath a crooked thing in his pastern, such as children use to make for sport, and so also hath the Lynx.

His forefeet have five distinct toes or clawes on each foot, and the hinder feet but four. His clawes * 1.16 are crooked, and exceeding hard, and this seemeth a little miracle in nature, that Leopards, Tygers, Panthers, and Lions, do hide their clawes within their skin when they go or run, that so they might not be dulled, and never pull them forth except when they are to take or devour their prey: also when they are hunted, with their tails they cover their footsteps with earth, that so they may not * 1.17 be bewrayed.

The Epithets of this beast are many, whereby the authors have expressed their several natures, such are these, the curst kind of Lions, full of stomach, sharp, bold, greedy, blunket, flesh-eater, Caspian, Cleonean, the Lord and King of the beasts▪ and woods, fierce, wilde, hairy, yellow, strong, fretting, teeth-gnashing, Ne〈…〉〈…〉ean, thundering, raging, Getulian, rough, lowring, or wry-faced, impa∣tient, quick, untamed, free, and mad, according to this saying of the Poet;

Fertur Pr••methe•••• insani▪ L••onis Vim stomacho opposuiss•• ••ostro▪

For as the Eagle is faigned to feed upon the heart of Prom••theus; so also is the Lion the ruler of the heart of man, according to the Astrologians▪ And from hence it cometh that a man is said to bear a stomach when he is angry, and that he should be more subject to anger when he is hungry, then when he is full of meat.

These also are the Epithets of Lions, wrathful, maned, Lybian, deadly, stout, great, Mas••li〈…〉〈…〉, Mau∣ritanian, * 1.18 Part••ian, Phrygian, Molorchaean▪ Carthaginian, preying, ravening, stubborn, snatching, wrink∣led, cruell, bloudy, terrible, swelling, vast, violent, Marmarican.

These also are the Epithets of the Lionesse, African, ••old, stony-hearted, vengible, cave-lodg∣ing, * 1.19 fierce, yellow, Getul••an, Hyrcanian, ungentle▪ Lybian, cruell, frowning, and terrible. By all which the nature of this Beast, and several properties thereof, are compendiously expressed in one word.

The voice of the Lion is called Rugitus, that is, roa••ing, or ••ellowing; according to this Verse of the Poet;

Tigrides indomita rancan••, rugiunt{que} Le••n••••▪

And therefore cometh Rugitus Leonis, the roaring of the Lion. It is called also Gemitus, and Fremitus, as Virgil, Fremit leo ore cruento. And again;

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

And when the young Lions have gotten a prey, in token thereof they roar like the bleating of a Calf, thereby calling their elders to participate with them. The places of their aboad are in the mountains, according to this saying; Leo cacumina montium amat.

Their sight and their smelling are most excellent, for they sleep with their eyes open, and because of the brightness of their eyes, they cannot endure the light of fire: for fire and fire cannot agree: also their smelling (for which cause they are called Odorati) is very eminent, for if the Lionesse have committed adultery with the Leopard, the male discovereth it by the sense of his Nose, and for this cause also they are tamed in Tartaria, and are used for hunting Boars, Bears, Hares, Roe-bucks, * 1.20 wilde Asses, as also for wilde and outlandish Oxen, and they were wont to be carryed to hunting, two Lions in a Cart together, and either of them had a little Dog following them.

There is no beast more vehement then a she or female Lion, for which cause Semiramis the Baby∣lonian * 1.21 tyranness, esteemed not the slaughter of a male Lion or a Libbard; but having gotten a Lionesse, above all other she rejoyced therein. A Lion when he eateth is most fierce, and also when he is hungry, but when he is satisfied and filled he layeth aside that savage quality, and sheweth himself of a more meek and gentle nature, so that it is lesse danger to meet with him filled then hungry, for he never devoureth any till famine constraineth him.

I have heard a story of an Englishman in Barbary which turned Moor, and lived 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 half drunk, offered to go and kill the Lion hand to hand, and therewithal armed himself with a Musket, Sword and Dagger, and other complements, and he had also about him a long Knife; so forth went this regenerate English Moor, more like a mad man then an advised Champion to kill this Lion, and when he came to it, he found it a sleep, so that with no perill he might have killed her with his Musket before she saw him: but he like a fool-hardy fellow, thought it as little honour to kill a Lyon sleeping, as a stout Cham∣pion doth to strike his enemy behind the back. Therefore with his Musket top he smote the Lion to awake it, whereat the beast suddenly mounted up, and without any thankes or warning, set his forefeet on this Squires brest, and with the force of her body overthrew the Champion, and so stood upon him, keeping him down, holding her grim face and bloudy teeth over his face and eyes; a sight no doubt that made him wish himself a thousand miles from her, because to all likelihood they should be the grinders of his flesh and bones, and his first executioner to send his cursed soul to the Devill for denying Jesus Christ his Saviour. Yet it fell out otherwise, for the Lion having been lately filled with some liberal prey did not presently fall to eat him, but stood upon him for her own safegard, and meant so to stand till she was an hungry; during which time, the poor wretch had liberty to gather his wits together, and so at the last, seeing he could have no benefit by his Musket, Sword, or Dagger, and perceiving nothing before him but unavoidable death, thought for the saving of his credit, that he might not die in foolish infamy, to do some exploit upon the Lion whatsoever did betide him; and thereupon seeing the Lion did bestride him, standing over his upper parts, his hands being at some liberty, drew out his long Barbarian knife, and thrust the same twice or thrice into the Lions flank: which the Lion endured, never hurting the man, but suppo∣sing the wounds came some other way, and would not forsake her booty to look about for the means whereby she was harmed. At last finding her self sick, her bowels being cut asunder within her (for in all hot bodies wounds work presently) she departed away from the man above some two yards distance, and there lay down and dyed. The wretch being thus delivered from the jawes of death, you must think made no small brags thereof in the Court, notwithstanding, he was more be∣holding to the good nature of the Lion, which doth not kill to eat except he be hungry, then to his own wit, strength, or valour.

The Male Lion doth not feed with the female, but either of them apart by themselves. They eat raw flesh, for which cause the Grecians call them Omesteres, Omoboroi, and Omophagoi: the young * 1.22 ones themselves cannot long be fed with milke, because they are hot and dry; being at liberty they never want meat, and yet they eat nothing but that which they take in hunting, and they * 1.23 hunt not but once a day at the most, and eat every second day: whatsoever they leave of their meat, they return not to it again to eat it afterwards, whereof some assigned the cause to * 1.24 be in the meat, because they can endure nothng which is unsweet, stale, or stinking; but in my opinion they do it through the pride of their natures, resembling in all things a Prince∣ly majesty, and therefore scorn to have one dish twice presented to their own table. But tame Lions being constrained through hunger, will eat dead bodies, and also cakes made of meal and hony, as may appear by that tame Lion which came to Apollonius, and was said to have the soul in it of Amasis King of Egypt, which story is related by Philostratus in this manner.

There was (saith he) a certain man which in a leam led up and down a tame Lion like a Dog, whithersoever he would, and the Lion was not only gentle to his leader, but to all other persors

that met him; by which means the man got much gains, and therefore visited many Regions and Cities, not sparing to enter into the temples at the time of sacrificing, because he had never shed bloud but was clear from slaughter, neither licked up the bloud of the Beasts, nor once touched the flesh cut in pieces for the holy Altar, but did eat upon Cakes made with meal and hony; also bread, Gourds, and sod flesh, and now and then at customary times did drink wine. As Apollonius sat in a Temple, he came unto him in more humble manner, lying down at his feet, and looking up into his face, then ever he did to any, as if he had some special supplication unto him, and the people thought he did it for hope of some reward, at the command and for the gain of his Master: At last Apollonius looked upon the Lion, and told the people that the Lion did entreat him to signifie unto them what he was, and wherewithal he was possessed; namely that he had in him the soul of a man, that is to say, of Amasis King of Egypt, who raigned in the Province of Sai. At which words the Lion sighed deeply, and mourned forth a lamentable roaring, gnashing his teeth toge∣ther, and crying with abundance of tears; whereat Apollonius stroked the Beast, and made much of him, telling the people that his opinion was, forasmuch as the soul of a King had entred into such a kingly Beast, he judged it altogether unfit that the Beast should go about and beg his living, and therefore 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 Chains, Bracelets, and branches, so sending him to the inner Egypt, the Priests singing before him all the way, their idolatrous Hymnes and Anthems; but of the transfiguration of men into Lions, we shall say more afterward, only this story I rehearsed in this place to shew the food of tame and en∣closed Lions.

The substance of such transfigurations, I hold to be either Poetical, or else Diabolical. The food therefore of Lions is most commonly of meek and gentle Beasts, for they will not eat Wolves or Bears, or such Beasts as live upon ravening, because they beget in them melancholy: they eat their meat very greedily, and devour many things whole without chewing, but then they fast afterwards two or three days together, never eating untill the former be digested; but when they fast, that day they drink, and the next day they eat, for they seldom eat and drink both in one day: and if any stick in his stomach which he cannot digest, because it is overcharged, then doth he thrust down * 1.25 his nails into his throat, and by straining his stomach pulleth it out again; the self same thing he doth when he is hunted upon a full belly: And also it must not be forgotten that although he come not twice to one carcasse, yet having eaten his belly full, at his departure by a wilful breathing upon the residue, he so corrupteth it, that never after any beast will taste thereof: for so great is the poison of his breath, that it putrifieth the flesh, and also in his own body after it is suddainly * 1.26 ripped up, the intrails stink abominably. The reasons whereof I take to be their great voracity which cannot but corrupt in their stomach, and also the seldom emptying of their belly, for they * 1.27 utter their excrements not above once in three days, and then also it is exceeding dry like a Dogs, stinking abominably, and sending forth much winde: and because their urine smelleth strongly, which also they render like a Dog holding up one of their legs: They never make water, but first of all they smell to the tree, I mean the male Lion. They fall upon some creatures for desire of meat, and especially when they are old, and not able to hunt they go to Towns and Villages, to the stables of Oxen; and folds of sheep, and sometimes to men and devour them, wherefore they never eat herbs but when they are sick.

Polybius affirmeth that he saw them besiege and compasse about many Cities of Africk, and therefore the people took and hanged them up upon crosses and gallowses by the high wayes to the terror of others. Wherefore as they excell in strength and courage, so also they do in cruelty, * 1.28 Cattel, carrying some alive to their young ones, killing five or six at one time, and whatsoever they lay hold on, they carry it away in their mouth, although it be as big as a Camel; for they love Camels flesh exceedingly.

And therefore the Lions that set upon the Camels of Xerxes, neither medled with the Men, Oxen, nor victuals, but only the Camels: so that it seemeth no meat is so acceptable unto them.

They hate above measure the wilde Asses, and hunt and kill them, according to the saying of * 1.29 the Wiseman, Leonum venatio onager; the wilde Asse is the game of Lions, Ecclus. 13. They hate also the Thoes, and fight with them for their meat, because both of them live upon flesh, of whom Gratius writeth;

Thoes commissos (clarissima sama) Leones Et subiere aftu, & parvis domaere lacertis.

They eat also Apes, but more for Physick then for nourishment. They set upon Oxen, using their own strength very prudently, for when they come to a stall or herd, they terrifie all, that they may take one. They eat also young Elephants, as we have shewed before in the story of Elephants: * 1.30 and so terrible is the roaring of the Lion, that he terrifieth all other Beasts, but being at his prey, it is said he maketh a circle with his tail, either in the snow, or in the dust, and that all Beasts included within the compasse of that circle, when they come into it presently know it, and dare not for their 〈…〉〈…〉ve passe over it (believe this who that list.)

It is also said, that when the Beasts do hear his voice, all of them do keep their standing and * 1.31 dare not stir a foot; which assertion wanteth not good reason, for by terrour and dread they stand amazed. And the writer of the Glosse upon the Prophet Amos, upon these words of the Prophet, Nunquid rugiet Leo in saliu, nisi habuerit praedam? Will the Lion roar except he have a prey? Leo (saith he) cum famem patitur, si videt praedam dat rugitum, quo audito ferae stant fixo gradu stupefacte: that is to say, the Lion when he is hungry and seeth his prey roareth, and then all the wilde Beasts stand still amazed.

They drink but little, and also seldom, as we have said already, and therefore Gyrus praising good Souldiers in Xenophon, useth these words, Vos famem habetis pro opsenio, & hydroposian de raon * 1.32 teon Leontoon pherete; that is to say, hunger is your shambles, and you are more patient of thirst then Lions, although you drink water. Notwithstanding this great valiancy of Lions, yet have they * 1.33 their terrors, enemies, and calamities, not only by Men, but also by Beasts, over whom they claim a soveraignty. We have shewed already in the story of Dogs, that the great Dogs in India and Hireania, do kill Lions, and forsake other Beasts to combat with them. There is a Tygre also called Lauzani, which in many places is twice as big as a Lion, that killeth them, and despiseth the huge quantity of Elephants. Martial also writeth, that he saw a tame Tygre devour a wilde Lion. A Serpent, a Snake doth easily kill a Lion, whereof Ambrosius writeth very elegantly; Eximia Leonis pulcritudo per comantes cervicis toros excutitur, cum subito a serpente os pectore tenus attol∣litur, itaque Coluber cervum fugit sed Leonem interficit. The splendant beauty of a Lion in his long curled mane is quickly abated and allayed when the Serpent doth but lift up his head to his breast; for such is the ordinance of God, that the Snake which runneth from a fearful Hart, should without all fear kill a couragious Lion; and the writer of S. Maro〈…〉〈…〉 life, Alla O men dracon, &c. How much more will he fear a great Dragon, against whom he hath not power to lift up his tail? And Aristotle writeth that the Lion is afraid of the Swine; and Rasis affirmeth as much of the Mouse.

The Cock also both seen and heard for his voice and comb, is a terror to the Lion and Basi∣liske, and the Lion runneth from him when he seeth him, especially from a white Cock; and the * 1.34 reason hereof, is because they are both partakers of the Suns qualities in a high degree, and therefore the greater body feareth the lesser, because there is a more eminent and predominant sunny proper∣ty * 1.35 in the Cock, then in the Lion.

Lucretius describeth this terrour notably, affirming that in the morning when the Cock croweth the Lions betake themselves to flight, because there are certain seeds in the body of Cocks, which when they are sent and appear to the eyes of Lions, they vex their puples and apples, and make them against nature become gentle and quiet; the Verses are these;

Quinetiam gallum nocte explaudentibus alis Auroram clara consuetam voce vocare, Quem nequeunt rapidi contra constare Leones In{que} tueri: ita continuo meminere fugai. Nimirum quia sunt gallorum in corpore quedam Semina; quae quum 〈◊〉〈◊〉 〈…〉〈…〉 〈◊〉〈◊〉 Pupillas intersodiunt, acrem{que} delorem Praebent, ut nequeant contra durare serocer.

We have spoken already of the Leontophonus how she rendreth a urine which porsoneth the Lion; the noises of wheeles and chariots do also terrifie them, according to the saying of Seneta, Leoni povida sunt ad 〈…〉〈…〉vissimos strepitus pectora. The high stomach of a Lion is afraid of a little strange noise. Anthologius hath an excellent Epigram of one of Cybels Priests, who travelling in the mountans by reason of frost, cold, and snow, was driven into a Lions den, and at night when the Lion retur∣ned, he scared him away by the sound of a Bell. The like also shall be afterwards declared of Wolves in their story.

They are also afraid of fire, Ardentes{que} faces, quas quamvia savids horret; For as they are inwardly filled with natural fire (for which cause by the Egyptians they were dedicated to Vulcan) so are they the more afraid of all outward fire, and so suspicious is he of his welfare, that if he tread upon the rinde or bark of Oke or the leaves of Osyer, he trembleth and standeth amazed. And * 1.36 Democritus affirmeth that there is a certain herb growing no where but in Armenia and Cappadocta which being laid to a Lion, maketh him to fall presently upon his back and he upward without stirring, and gaping with the whole breadth of his mouth, the reason whereof (Pliny faith) is be∣cause it cannot be bruised. * 1.37

There is no Beast more desirous of copulation then a Lioness, and for this cause the males of∣tentimes fall forth, for sometimes eight, ten, or twelve males follow one Lioness, like so many Dogs * 1.38 one salt Bitch: for indeed their natural constitution is so not, that at all times of the year both sexes desire copulation, although Aristotle seemeth to be against it, because they bring forth only in the spring.

The Lioness (as we have shewed already) committeth adultery by lying with the Libbard, for which thing she is punished by her male if she wash not her self before she come at him; but when * 1.39 she is ready to be delivered, she flyeth to the lodgings of the Libbards, and there among them 〈◊〉〈◊〉∣deth her young ones, (which for the most part are males) for if the male Lion finde them, he knox∣eth them and destroyeth them, as a bastard and adultenous issue, and when she goeth to give them suck she saigneth as though she went to hunting.

By the copulation of a Lioness and an Hyaena is the Ethiopian Crocuta brought forth. The Arca∣dian * 1.40 Dogs, called Leontomiges, were also generated betwixt Dogs and Lions. In all her life long she beareth but once, and that but one at a time, as Esop seemeth to set down in that fable, where he expresseth that contention between the Lioness and the Fox, about the generosity of their young ones: the Fox objecteth to the Lioness, that she bringeth forth but one whelp at a time, but he on the contrary begetteth many cubs, wherein he taketh great delight; unto whom the Lioness maketh this answer: Parere se quidem unum sed Leonem; that is to say, she bringeth sorth in∣deed but one, yet that one is a Lion; for one Lion is better then a thousand Foxes, and true generosity consisteth not in popularity, or multitude, but in the gifts of the minde joyned with honorable descent. The Lionesses of Syria bear five times in their life; at the first time five, afterwards but one, and lastly they remain barren. Herodotus speaking of other Lions, saith, they never bear but one, and that only once, whereof he giveth this reason, that when the whelp beginneth to stir in his Dams belly, the length of his claws pierce through her matrix, and so growing greater and greater, by often turning leaveth nothing whole; so that when the time of littering cometh she casteth forth her whelp and her womb both together, after which time she can never bear more: but I hold this for a fable, because Homer, Pliny, Oppianus, Solinus, Philes, and Aelianus affirm otherwise contrary, and besides experience sheweth the contrary.

When Apollonius travelled from Babylon by the way they saw a Lioness that was killed by hun∣ters the Beast was of a wonderful bigness, such a one as was never seen: about her was a great cry of the Hunters, and of other neighbours: which had flocked thither to see the monster, not won∣dering so much at her quantity, as that by opening of her belly, they found within her eight whelps, whereat Apollonius wondring a little, told his companions that they-travelling now into India should be a year and eight moneths in their journey; for the one Lion signified by his skill * 1.41 one year, and the eight young ones eight moneths. The truth is that a Lion beareth never above 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 proveth greater, and fuller of stomach, then the other before him; wherefore na∣ture having in that accomplished her perfection, giveth over to bring forth any more. Within two moneths after the Lioness hath conceived the whelps are perfected in her womb, and at six moneths are brought forth blinde, weak, and (some are of opinion) without life, which so do remain three dayes together, untill by the roaring of the male their father, and by breathing in their face * 1.42 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 dayes and three nights after their lit∣tering, they do nothing but sleep, and at last are awaked by the roaring of their father: so that it should seem without controversie, they are senseless for a certain space after their whelping: At two moneths old they begin to run and walk. They say also that the fortitude, wrath, and boldness of Lions, is conspicuous by their heat, the young one containeth much humidity contrived unto him by the temperament of his kinde, which afterwards by the driness and calidity of his comple∣ction groweth viscous and slimie like bird-lime, and through the help of the animal spirits pre∣vaileth especially about his brain, whereby the nerves are so stopped, and the spirits excluded, that all his power is not able to move him, untill his parents partly by breathing into his face, and partly by bellowing, drive away from his brain that viscous humor; these are the words of Physiologus, whereby he goeth about to establish his opinion; but herein I leave every man to his own judgment, in the mean season admiring the wonderful wisdom of God, which hath so ordered the several natures of his creatures, that whereas the little Partridge can run so soon as it is out of the shell; and the duck∣ling the first day swim in the water with his dam, yet the harmful Lions, Bears, Tygres, and their whelps are not able to see, stand or go, for many moneths; whereby they are exposed to destruction when they are young, which live upon destruction when they are old: so that in infancie, God clotheth the weaker with more honor.

There is no creature that loveth her young ones better then the Lioness, for both shepherds, and hunters, frequenting the mountains, do oftentimes see how irefully she fighteth in their de∣fence, receiving the wounds of many Darts, and the stroaks of many stones, the one opening her bleeding body, and the other pressing the bloud out of the wounds, standing invincible, never yiel∣ding till death, yea death it self were nothing unto her, so that her young ones might never be taken out of her Den; for which cause Homer compareth Ajax to a Lioness, fighting in the defence of the * 1.43 carcass of Patroclus. It is also reported, that the male will lead abroad the young ones, but it is not likely, that the Lion which refuseth to accompany his female in hunting, will so much abase his noble spirit, as to undergoe the Lionesses duty in leading abroad the young ones. In Pangius a mountain of Thracia, there was a Lioness which had whelps in her den, the which den was observed * 1.44 by a Bear, the which Bear on a day finding the den unfortified, both by the absence of the Lion and the Lioness, entred into the same and slew the Lions whelps, afterward went away, and fearing a revenge, for her better security against the Lions rage, climed up into a tree, and there sat as in a sure castle of defence: at length the Lion and the Lioness returned both home, and find∣ing their little ones dead in their own bloud, according to natural affection fell both exceeding sorrowful, to see them so slaughtered whom they both loved; but smelling out by the foot the murderer, followed with rage up and down untill they came to the tree whereinto the Bear was ascended, and seeing her, looked both of them gastly upon her, oftentimes assaying to get into

the tree, but all in vain, for nature which adorned them with singular strength and nimbleness, yet had not endued them with power of climbing, so that the tree hindring them from revenge, gave unto them further occasion of mourning, and unto the Bear to rejoyce at her own cruelty, and deride their sorrow.

Then the male forsook the female, leaving her to watch the tree, and he like a mournful father for the losse of his children, wandred up and down the mountain making great moan and sor∣row, till at the last he saw a Carpenter hewing wood, who seing the Lion coming towards him let fall his Axe for fear, but the Lion came very lovingly towards him, fawning gently upon his breast with his forefeet, and licking his face with his tongue; which gentleness of the Lion the man per∣ceiving; he was much astonished, and being more and more embraced, and fawned on by the Lion, he followed him, leaving his Axe behind him which he had let fall, which the Lion perceiving went back, and made signes with his foot to the Carpenter that he should take it up: but the Lion perceiving that the man did not understand his signes, he brought it himself in his mouth and delivered it unto him, and so led him into his cave, where the young whelps lay all embrewed in their own bloud, and then led him where the Lionesse did watch the Bear, she therefore seeing them both coming, as one that knew her husbands purpose, did signifie unto the man that he should consider of the miserable slaughter of her young whelpes, and shewing him by signes, that he should look up into the tree where the Bear was, which when the man saw, he con∣jectured that the Bear had done some grievous injury unto them; he therefore took his Ax and hewed down the tree by the roots, which being so cut, the Bear tumbled down headlong, which * 1.45 the two furious Beasts seeing, they toar her all to pieces: And afterwards the Lion conducted the man unto the place and work where he first met him, and there left him, without doing the least violence or harm unto him.

Neither do the old Lions love their young ones in vain and without thanks or recompence, for in * 1.46 their old age they requite it again, then do the young ones both defend them from the annoyances of enemies, and also maintain and feed them by their own labor; for they take them forth to hun∣ting, and when as their decrepit and withered estate is not able to follow the game, the younger pursueth and taketh it for him: having obtained it, roareth mightily like the voice of some warning piece, to signifie unto his elder that he should come on to dinner, and if he delay, he goeth to seek him where he left him, or else carryeth the prey unto him: at the sight whereof, in gratulation of natural kindness, and also for joy of good success, the old one first licketh and kisseth the younger, and afterward enjoy the booty in common betwixt them.

Admirable is the disposition of Lions, both in their courage, society and love, for they love * 1.47 their nourishers and other men with whom they are conversant: they are neither fraudulent nor suspicious, they never look awry or squint, and by their good wils they would never be looked upon.

Their clemency in that fierce and angry nature is also worthy commendation, and to be wonde∣red at in such Beasts, for if one prostrate himself unto them as it were in petition for his life, they often spare, except in extremity of famine; and likewise they seldom destroy women or children: and if they see women, children, and men together, they take the men which are strongest, and re∣fuse the other as weaklings and unworthy their honor; and if they fortune to be harmed by a Dart or stone by any man, according to the quality of the hurt, they frame their revenge; for if it wound not, they only terrifie the hunter, but if it pinch them further, and draw bloud, they increase their punishment.

There is an excellent story of a Souldier in Arabia, who among other his colleagues, rode abroad on geldings to see some wilde Lions: now geldings are so fearful by nature, that where they con∣ceive any fear, no wit or force of man is able by spur and rod to make him to come near the thing it feareth, but those which are not gelded are more bold and couragious, and are not at all afraid of Lions, but will fight and combate with them. As they road they saw three Lions together, one of the Souldiers seeing one of them stray and run away from his fellowes, cast a Dart at him, which fell on the ground neer the Lions head, whereat the Beast stood still a little and paused, and after∣ward went forward to his fellowes. At last the Souldier road betwixt him and his fellowes which were gone before, and run at his head with a spear, but missed it, and fell from his Horse to the earth, then the Lion came unto him and took his head in his mouth, which was armed with a Hel∣met, and pressing it a little did wound him, taking of him no more revenge, then might requite the wrong received, but not the wrong intended; for generally they hurt no more then they are harmed.

There is an obscure Author that attributeth such mercy and clemency to a Beast which he cal∣leth Melosus, for he persecuteth with violence and open mouth stout men, and all whom he is able to resist, but yet is afraid of the crying of children. It is probable that he mistaketh it for the Lion, for besides him, I have not read of any Beast that spareth young children. Solinus affirmeth that many Captives having been set at liberty, have met with Lions as they returned home, weak, ragged, sick, and disarmed, safely without receiving any harm or violence.

And in Lybia the people believe that they understand the petitions and entreatings of them that speak to them for their lives; for there was a certain Captive woman coming home again into Getulia her native Countrey through many woods, was set upon by many Lions, against whom she used no other weapon but only threatnings and fair words, falling down on her knees unto

them beseeching them to spare her life, telling them that she was a stranger, a captive, a wanderer, a weak, a lean and lost woman, and therefore not worthy to be devoured by such couragious and * 1.48 generous Beasts as they: at which words they spáred her, which thing she confessed after her safe return: the name of this woman was called Juba. Although about this matter there be sundry opinions of men, some making question whether it be true, that the Lion will spare a prostrate suppliant, making confession unto him that he is overcome; yet the Romans did so generally be∣lieve it, that they caused to be inscribed so much upon the gates of the great Roman Palace in these two Verses;

Iratus recolas; quam nobilis ira leonis; In sibi prostratos, se negat esse feram. * 1.49

It is reported also, that if a Man and another Beast be offered at one time to a Lion to take his * 1.50 choise whether of both he will devoure, he spareth the Man and killeth the other Beast. These Lions are not only thus naturally affected, but are enforced thereunto by chance and accidental harmes; as may appear by these examples following; Mentor the Syracusian as he travelled in Syria met with a Lion, that at his first sight fell prostrate unto him, rolling himself upon the earth like some distressed creature, whereat the man was much amazed, and not understanding the mean∣ing of this Beast, he indevoured to run away; the beast still overtook him, and met him in the face, licking his footsteps like a flatterer, shewed him his heel, wherein he did perceive a certain swelling, whereat he took a good heart, going unto the Lion, took him by the leg, and seeing a splint sticking therein, he pulled it forth, so delivering the Beast from pain; for the memory of this fact, the picture of the man and the Lion were both pictured together in Syracusis, untill Plinies time as he reporteth. The like story is reported of Elpis, the Samian, who coming into Africk by ship, and there going a shore, had not walked very far on the Land, but he met with a gaping Lion, at which being greatly amazed, lie climed up into a tree, forasmuch as there was no hope of any other flight, and prayed unto Bacchus (who in that Countrey is esteemed as chief of the Gods) to defend him, as he thought, from the jawes of death; but the Lion seeing him to climb into the tree stood still, layed himself down at the root thereof, destring him in a manner, by his heavie roaring, to take pity upon him, gaping with his mouth and shewing him a bone sticking in his teeth, which through greediness he swallowed, which did so pain him that he could eat nothing; at the last the, man perceiving his minde (moved by a miracle) said aside all fear, and came down to the dumb speaking distressed Lion, and eased him of that misery: which being performed, * 1.51 he not only shewed himself thankful for the present time, but like the best natured honest man, never forsook shore, but once a day came to shew himself to the man his helper, during the time that they abode in those quarters; and therefore Elpis did afterward dedicate a Temple unto Bacchus in remembrance thereof. And this seemeth to me most wonderful, that Lions should know the vertue of mens curing hands above other creatures, and also come unto them against nature and kinde, but so much is the force of evill and pain, that it altereth all courses of savage minds and creatures.

When Androcles a servant run away from a Senator of Rome, because he had committed some of∣fence * 1.52 (but what his offence was I know not) and came into Africa, leaving the Cities and places in∣habited to come into a desert region: Afterwards when Androcles had obtained a Master being Consull of that Province of Asrico, he was compelled by dayly stripes to run away, that his sides * 1.53 might be free from the blows of his Master, and went into the solidary places of the fields, and the sandes of the wilderness; and if he should happen to stand in need of meat; he did purpose to end his life by some means or other; and there he was so schortched with the heat of the Sun, that at last finding out a cave, he did cover himself from the heat of it therein; and this cave was a Lions den. But after that the Lion had returned from hunting, (being very much pained by reason of a thorn which was fastened in the bottom of his foot) he uttered forth such great lamentation & piti∣ful roarings, by reason of his wound, as that is should seem, he did want some body to make his moan unto for remedy; at last coming to his cave, and finding a young man hid therein, he gently looked * 1.54 upon him, and began as it were to flatter him and offered him his foot, and did as well as he could pray him to pull out the piece of splint which was there fastened: But the man at the first was very sore afraid of him, and made no other reckoming but of death: but after that he saw such a huge savage beast so meek and gentle began to think with himself, that surely there was some sore on the bottom of the Beast, because he lifted up his foot so unto him and then taking courage unto him, lifted up the Lions foot and found in the bottom of it a great piece of splint, which he plucked forth, and so by that means onsed the Lion of his pains, and pressed forth the matter which was in the wound, and did very curiously without any great fear throughly dry it, and wipe away the bloud: the lyon being cased of his pain, laid himself down to rest, putting his foot into the hands of Androcles.

With the which cure the Lion being very well pleased, because he handled him so curteously and friendly not only gave him for a recompence his life, but also went dayly abroad to forrage and brought home the fattest of his prey. Androcles whom all this while (even for the space of three years) he kept familiarly, without any note of truely or evill nature in his den, and there the Man and the Beast lived mutually at one commons, the man roasting his meat in the hot Sun, and

the Lion eating his part raw, according to kind. When he had thus lived by the space of three years, and grew weary of such habitation, life, and society, he bethought himself of some means to depart; and therefore when the Lion was gone abroad to hunting, the man took his journey away from that hospitality, and after he had travelled three days (wandering up and down) he was ap∣prehended by the legionary Souldiers; to whom he told his long life and habitation with the Lion, and how he ran away from his Master a Senator of Rome; which when they understood, they also sent him home again to Rome to the Senator.

And being received by his master, he was guilty of so great and foul faults, that he was con∣demned to death, and the manner of his death was, to be torn in pieces of Wild beasts. Now there were at Rome in those days many great, fearful, cruell, and ravening beasts, and among them many Lions: it fortuned also that shortly after the taking of the man, the aforesaid Lybian Lion with whom he lived long, seeking abroad for his companion and man-friend, was taken and brought to Rome, and there put among the residue, who was the most fierce, grim, fearful, and savage, above all other in the company, and the eyes of men were more fastened upon him then all other beside. When Androcles was brought forth to his execution, and cast in among these savage beasts, this Lion at the first sight looking stedfastly upon him, stood still a little, and then came toward him softly, and gently, smelling to him like a Dog, and wagging his tail: the poor examinate and forlorn man, not looking for any thing but present death, trembled and was scarce able to stand upright in the presence of such a beast; not once thinking upon the Lion that had nourished him so long, but the Beast Accepti beneficii memore mindful 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 acquaintance and conversation, the man by stroking and kissing the Lion, and the Lion by falling down prostrate at the mans feet.

In the mean time a Pardall came with open mouth to devour the man, but the Lion rose up against her, and defended his old friend, and she being instant, the Lion toar her in pieces, to the great admiration of the beholders, as it could not otherwise chuse. Then Caesar which had caused those * 1.55 spectacles, sent for the man, and asked him the cause of that so rare and prodigious an event, who incontinently told him the story before expressed. The rumor whereof was quickly spred abroad among the people, and tables of writing were made of the whole matter, and finally all men a∣greed that it was fit that both the man and the Lion should be pardoned and restored to liberty: and afterward (saith Appion) all the people and beholders of that comedy were ••suters to the Senat for the accomplishment thereof, and so the man was pardoned, and the Lion was given unto him for * 1.56 a reward or suffrage, who led him up and down the streets in a learn or slip; Androcles receiving money, 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 medicus leonis: Here goeth the Lion which was this Mans Host, and here is the man which was this Lions Physitian.

Seneca also in his book De beneficiio, out of Gellius writeth so much of another Lion: and indeed there is no man or other Beast more fixed and constant in their love and friendship, or more ready to revenge the breach of amity and kindeness, then is a Lion; as appeareth by this story of * 1.57 Eudemus, who writeth of a certain young man, that he nourished together many years a Dog, a Bear and a Lion, who lived in perfect peace and concord without breach, snarling, or appearance of anger. On a day as the Bear and Dog played together and biting one another gently, it happened that the Dog fastened his teeth (in sport) deeper then the Bear cold digest, and therefore presently he fell upon him, and with his claws toar out the soft part of his belly, whereof he pre∣sently dyed: the Lion sitting by, and seeing this cruelty, and breach of love, amity, and concord among them that had so long lived together, fell to be inflamedito revenge that perfidie, and like a true king of Beasts, measured the same measure to the Bear as he had done to the Dog, and served him with the same sauce, tearing him instantly in pieces.

There is also in the lise of S. Jerome, a story of a Lion that was cured by him, as you have read before * 1.58 the Lion was by Elpis, and that the Beast in gratitude of that good turn, did ever afterward follow the Asse which brought him home his carriage and provision through the woods; till at last the Lion being asleep, the Asse was stolen away, for sorrow whereof, the Lion put himself in the Asses stead, to bear burthens as he did; within short time after he found out the Asse in the theeves stable, and brought him home again; but I am of Erasmus minde concerning this story, that the Author * 1.59 thereof took upon him to write wonders and not truth.

The Kings of Egypt and Syria did keep tame Lions, to accompany them into their wars, which were * 1.60 led about their own bodies for their guard and custody, against all peril and invasion.

It is also very pertinent to this place, to express the clemency of these Beasts towards the Martyn * 1.61 and servants of Jesus Christ, both men and women, that so we may observe the performance and accomplishment of that Prophesie, Psal. 91. They should walke upon the Aspe, and the Cockatrice, and softly tread upon the Lion and the Dragon: This we are not to attribute to the nature of Lions, but rather to the over-ruling hand of our and their Creator, who in remembrance of his o〈…〉〈…〉 promise, and advancement of his own glory, stoppeth the mouth of Lions, and restraineth all violence both of living creatures and elements; yet I will not impose any necessity of believing these stories upon the Reader, for I my self report them not for truth, but because they are written.

When S. Anthony went about to make a grave for the interring of the carkass of Paul the first Ana∣ccorite, * 1.62 and wanted a shovel or spade to turn up the earth, there came two Lions, and with their claws opened the earth so wide and deep, that they performed therein the office of a good grave-maker. The Prophet Daniel was cast unto the Lions, to whom (according to the Babylonian story) was given for their diet every day, two condemned men, and two sheep, and yet by power of the Almighty whom he served, the Angel of the Lord came down and stopt the Lions mouths, so that in extre∣mity of hunger, they never so much as made force at him, but sate quietly at his feet like so many little Dogs; by which means he escaped all peril and torments of death. Eleutherius being cast to the Lions at the command of Adrian the Emperor, and Prisca a Noble Virgin, at the command of Claudius Caesar, both of them in their several times, tamed the untamed Beasts and escaped death.

Macarius being in the Wilderness or Mountains, it fortuned a Lioness had a den neer unto his cell, wherein she had long nourished blinde whelps, to whom the holy man (as it is reported) gave the use of their eye and sight; the Lioness requited the same with such gratification as lay in her power, for she brought him very many sheep-skins to clothe and cover him. Primus, and Foelici∣anus, Thracus, Vitus, Modestus, and Crescentia, all Martyrs, being cast unto Lions received no harm by them at all, but the beasts lay down at their feet, and became came, gentle, and meek, not like them∣selves, but rather like Doves. When a Bear and a Lion fell upon Tecla the Virgin, a Martyr, a Li∣oness came and fought eagerly in her defence against them both. When Martina, the daughter of a Consul could not be terrified or drawn from the Christian faith by any imprisonment, chains, or stripes, nor allured by any fair words to sacrifice to Apollo, there was a Lion brought forth to her, at the commandment of Alexander the Emperor, to destroy her; who assoon as he saw her, he lay down at her feet wagging his tail, and fawning in a loving and fearful manner, as if he had been more in love with her presence, then desirous to lift up one of his hairs against her. The like may be said of Daria, a Virgin, in the days of Numerian the Emperor, who was defended by a Lioness; but I spare to blot much paper with the recital of those things (which if they be true) yet the Authors purpose in their allegation is most profane, unlawful and wicked, because he thereby goeth about to establish miracles in Saints, which are lone agone ceased in the Church of God.

Some Martyrs also have been devoured by Lions, as Ignatius Bishop of Autioch, Satyrus and Perpetua, he under Trajan the Emperor, and they under Valerian and Galienus. In holy Scri∣pture * 1.63 there is mention made of many men killed by Lions. First of all it is memorable of a Prophet, 1 King. 13. that was sent by the Almighty unto Jereboam, to cry out against the Altar at Bathol, and him that erected that Altar, with charge, that he should neither eat nor drink in that place.

Afterward an old Prophet which dwelt in that place hearing thereof, came unto the Prophet, and told him that God had commanded him to go after him, and fetch him back again to his house to eat and drink; wherewithal being deceived; he came back with him contrary to the command∣ment of the Lord given to himself: whereupon as they sat at meat, the Prophet that beguiled him, had a charge from God to prophesie against him, and so he did: afterward as he went homeward a Lion met him and killed him, and stood by the corps, and his Ass, not eating of them till the old Pro∣phet came and took him away to bury him.

In the twentieth chapter of the same Book of Kings, there is another story of a Prophet, which as he went by the way he met with a man, and ••ade him in the name of the Lord, to wound and smite him, but he would not, preferring pity before the service of the Lord: Well (said the Prophet un∣to him) seeing thou refusest to obey the voyce of the Lord, Behold as soon as th•••• art departed, a Lion shall meet thee and destroy thee: and so it came to pass; for being out of the presence of the Prophet, a Ia∣on met him and tore him in pieces.

The Idolatrous people that were placed at Jerusalem by the King of Babel, were destroyed by Li∣ons; and unto these examples of God his judgements, I will adde other out of humane stories. Pa∣phages a King of Ambracia, meeting a Lionese leading her whelps, was suddenly set upon by her and torn in pieces, upon whom Ovid made these verses:

Foeta tibi occurrat patrio popularis in arvo, Sit{que} Paphageae causa leaena necis.

Hyas the brother of Hyades, was also slain by a Lioness. The people called Ambraciotae in Africk, do most religiously worship a Lioness; because a notable Tyrant which did opprese them was slain by * 1.64 such an one. There is a Mountain neer the River Indus (called Lnaus) of a Shepheard so named, which in that Mountain did most superstitiously worship the Moon, and contemned all other Gods, * 1.65 his sacrifices were performed in the night season; at length (saith the Author) the Gods b〈…〉〈…〉 angry with him, sent unto him a couple of Lions who tore him in pieces, leaving no monument behinde but the name of the Mountain for the accident of his cruel death. The Inhabitans of that Mountain wear in their ears a certain rich stone (called 〈◊〉〈◊〉) which is very black, and bred no where else but in that place.

There is a known story of the two Babylonian lovers, Pyramus and Th〈…〉〈…〉, who in the night time had covenanted to meet at a Fountain new the sepulchre of Ninus, and T〈…〉〈…〉 coming thither first,

as she ••ate by the Fountain, a Lioness being thirsty, came thither to drink water, (after the slaughter of an Ox:) at sight whereof, Thisbe ran away and let fall her mantle, which the Lioness finding tore it in pieces with her bloudy teeth. Afterward came Pyramus, and seeing her mantle all bloudy and torn asunder, suspecting that she that loved him, being before him at the appointed place had been killed by some wilde beast, very inconsiderately drew forth his sword, and thrust the same through his own body, and being scarce dead, Thisbe came again, and seeing her lover lie in that distress, as one love, one cause, one affection had drawn them into one place, and there one fear had wrought one of their destructions, she also sacrificed her self upon the point of one and the same sword.

There was also in Scythia a cruel Tyrant (called Therodomas) who was wont to cast men to Lions to be devoured of them, and for that cause did nourish privately many Lions: unto this cruelty did Ovid allude, saying:

Therodomantaeos ut qui sensere Leones.

And again:

Non tibi Therodomas crudus{que} vocabitur Atreus.

Unto this discourse of the bloud-thirsty cruelty of Lions, you may add the puissant glory of them, who botl•• in Sacred and prophane stories are said to have destroyed Lions. When Sampson went * 1.66 down to Timnath, it is said, that a young Lion met him roaring to destroy him, but the Spirit of the Lord came upon him, and he tore it in pieces like a Kid; wherein he was a Type of Jesus Christ, who in like sort being set upon by the roaring of the Devil and his members, did with facility (through his divine nature) utterly overthrow the malice of the Devil. Afterward Sampson went down to the Philistine woman whom be loved, and returning, found that Bees had entred into the Lions carcass, and there builded, whereupon he propounded this Riddle; A v••∣raci exiit cibus, & ex forti egressa est dulced••: Out of the devourer came meat, and out of the strong came sweetness.

Benaiah the son of Jehoiada one of Davids Worthies, did in the Winter time in the snow kill a Lion in a ditch: David himself feeding his fathers flock, slew a Lion and a Bear which had robbed him of a Lamb.

It is reported of Perdiccas (one of the Captains of Alexander) a valiant man, that he went alone into the Den of a Lioness, but not finding her therein, took away her whelps, and brought them forth to the admiration of all me••; for the Lioness both among the Barbarians and Graecians is ac∣counted the strongest and most unresistible beast. In the Northern parts of the World (saith Pau∣sanias) near the monuments of Al••ma•• and Hyllus, the sons of Heicules, there was a Lion which slew many people, and at last also Euippus the only son of King Megareus; whereat the King grew so sor∣rowful and angry, thirsting after revenge, that he promised to the man that could overcome him his daughter, and the succession of his Kingdom: There was a noble and valiant young man called Alcath••s, who undertook the action and killed the Lion, for which thing he obatained both the Wi••e and the Kingdom according to the promise of Megareus, and therefore in thankfulness of so good fortune, he builded there a famous Temple, dedicating it to Diana Agr••t〈…〉〈…〉 and Apollo Agreus.

We have spoken before of Lysimachus, unto whom we may add Polydamas the Scotu〈…〉〈…〉 who in all things he took in hand, propounded unto himself the example of Hercules, and did kill a Lion of monstrous stature and bigness, being unarmed, in the Mountain Olympus; as at another time he held a Buls leg so fast in his hand, that while the Beast strove to loose himself, he left the hoof of his foot behinde him. When Hercules was a boy or stripling, he slew the Teumessian Lion in T••umessus a Moun∣tain of Beolia, and pulled off his skin which ever after he wore in stead of a cloke. This Lion is also called a Nemaean Lion, yet some are of opinion that the Nemaean Lion, was another called also the Mo∣lorchaean, because having killed the son of Molorchus he perswaded Hercules which did so journ with him, to take revenge 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 saevum premeres Nemeaeum saeva Leonem.

And upon the den of the Lion was a Temple builded and dedicated to Jupiter Nemaeus▪ V〈…〉〈…〉 speak∣ing of the Nemaean Lion, telleth this story thereupon▪ whereas saith he the said Lion could not be killed with any sword, dart, or other sharp instrument, Hercules ••or•• him in pieces with his hands without all weapons, and afterward wore his skin in remembrance of that victory: It happened on a day, that as he travelled he met with his friend T〈…〉〈…〉, who wanted children, of whom he was intreated that he would make sacrifice to Jupiter for him in that weed or garment, and also intre•••• for a son. Hercules yeelded, and taking the golden c••ns••r in his hand, made the sacrifice and sup∣plication to Jupiter, that Telamon might have a son, and as he sacrificed, an Eagle flew over them, which in Greek is called Aetus, wherefore when Hercules saw the same, he charged Tel〈…〉〈…〉 that his son should be called A〈…〉〈…〉os; that is, an Eagle: and so he was, but afterward he was called Aiax, and

wore continually that Lions skin which was given 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 himself in many battails, that he never received wound, but at last he flew himself with his own sword, thrusting it through his neck; and for this cause it was fabled, that he never could be wounded, by a vertue (as was imagined) conferred on him from Hercules. Ovid hath a witty fiction of one Phyllius, who fell so deeply in love with a little boy, that at his pleasure he took many wilde Beasts, Birds, and Lions, and tamed them to the delight of his Amasius: at length the insatiable Boy required him to do the like by a Bull, which he had overcome, but Phyl∣lius denying that request, they Boy presently cast himself down from a Rock, and was afterward turned into a Swan; by which the Poet declareth, the unmerciful regard which wretchless and childish mindes bear towards the greatest labours and deserts of the best men; and that in such soci∣ety a man is no longer beloved, then he giveth; also the denial of one small request cannot be en∣dured, although a thousand good turns have gone before it; wherefore such mindes may well be transfused into Swans, which forsake their owners and breeders, going and swimming far from their first and proper habitation.

Having but mentioned such a story, it is not exorbitant to add in one word other fictions of Me∣tamorphosing, * 1.67 and transfiguring men into Lions, which we promised in the former discourse of Ama∣sis and Apollonius, when I discoursed of the food of Lions.

And first of all, it is not unproper to remember the caution of Timaeus the Pythagoraean, who affirmeth, that the mutation of men into beasts, is but a fiction brought in for the terrour of wicked men, who seeing they cannot be restrained from vice, for the love of well doing, they may be deterred for the fear of punishment, which is meant by such beastly transfigurations.

And this thing is thought to be most consonant to the opinion of Plato, for in consideration of the * 1.68 habit, and not of the kinde; a good house-keeper, and charitable nourishing man, is said to be transmuted into a tree: He which liveth by catching and snatching, to serve his own concupiscence, into a Kite; he which for love of military discipline and Martial affairs, into a Lion; he that was a Tyrant and a devourer of men, into a Dragon: and Empedocles also said, that if a man depart this natural life, and be transmuted into a brute beast, it is most happiest for him if his soul go into a Lion: but if he loose his kinde and senses, and be transmuted into a plant, then is it best to be me∣tamorphosed into a Laurel or Bay-tree. And for these causes we read of Hippo changed into a Lion, and Atlas into a Lioness, and the like I might say of Proteus, of the Curetes, and others: and gene∣rally all the Eastern wise men believed the transmigration of spirits from one into another, and in∣sinuated so much to their symmists and disciples, making little or no difference betwixt the natures of men and brute beasts. Therefore they taught that all their Priests after death were turned into * 1.69 Lions, their religious Vestals or women into Hyaena's, their Servants or Ministers in the Temples, about the service of their vain Gods into Crows and Ravens; the Fathers of families, into Eagles and Hawks; but those which served the Leontick Altars, meaning Nemeaea sacra, instituted for the honour of Hercules, were transformed diversly: but of all these we have already expressed our opi∣nion; namely, to believe and think so basely of mankinde, created after Gods Image, as once to conceive or entertain one thought of such passing of one from another, were most lewd and Diabo∣lical; but to conceive them as allegories, by which the mindes of the wise may be instructed in divine things, and God his judgements; as it is Poetical, so is it not against any point of learning, or good Religion.

As that which hath been already expressed most notably describeth the nature of the Lion, * 1.70 which so that succeedeth hath the same use for the manifestation of the dignity and honour of Beast.

First of all therefore, to begin with his understanding, and to shew how neer he cometh to the nature of man. It is reported by Aelianus, that in Lybia they retain great friendship with men, en∣joying many things in common with them, and drinking at the same Well or Fountain. And if at any time he being deceived in his hunting, and cannot get to satisfie hunger, 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, policy, and strength, he be resisted; but if he finde no man, but only women, they by railing on him and rebukes, drive him away, which thing argueth his understanding of the Lybian tongue; The sum and manner of those speeches and words which she useth to affright and turn them away from entering houses, are these:

Art not thou ashamed being a Lion, the King of Beasts, to come to my poor cottage to beg meat at the hands of a woman? and like a sick man, distressed with the weakness of body, to fall into the hands of a woman, that by her mercy thou mayst attain those things which are requisite for thy own maintenance and sustentation? yea ra∣ther thou shouldst keep in the Mountains, and live in them, by hunting the Hart and other Beasts, provided in nature for the Lions food, and not after the fashion of little base Dogs, come and live in houses to take meat at the hands of men and women.

By such like words she enchanteth the minde of the Lion, so that like a reasonable person, over∣come with strong arguments, notwithstanding his own want, hunger, and extremity, he casteth his eyes to the ground ashamed and afflicted, and departeth away without any enterprise: Neither ought any judicious or wise man think this thing to be incredible; for we see that Horses and Dogs which live among men, and hear their continual voyces, do discern also their tearms of threat∣ning, chiding, and rating, and so stand in aw of them; and therefore the Lions of Lybia, whereof

many are brought up like Dogs in houses, with whom the little children play, may well come to the knowledge and understanding of the Maurisian tongue.

It is also said they have understanding of the parts of men and women, and discern sexes, and are indued with a natural modesty, declining the sight of womens privy parts. And unto this may be * 1.71 added the notable story of a Lion in England, (declared by Crantzius) which by evident token was able to distinguish betwixt the King Nobles, and vulgar sort of people.

As the ears of Horses are a note of their generosity, so is the tail of Lions, when it standeth immoveable, it sheweth that he is pleasant, gentle, meek, unmoved, and apt to endure any thing, which falleth out very seldom, for in the sight of men he is seldom found without rage. In his an∣ger, * 1.72 he first of all beateth the earth with his tail, afterwards his own sides, and lastly leapeth upon his prey or adversary. Some creatures use to wag their tails, when they see suddenly those which are of their acquaintance, as Dogs; but Lions and Buls, do it for anger and wrath. The reason both of one and other, is thus rendred by Aphrodiseus. The back-bone of such Beasts is hollow, and con∣taineth in it marrow, which reacheth to the tail, and therefore there is in the tail a kinde of animal motion, and power. For which cause when the Beast seeth one of his acquaintance, he waggeth his tail by way of salutation for the same reason that men shake hands, for that part is the readiest and nimblest member of his body; but Buls and Lions are constrained to the wagging of their tails for the same reason that angry men are light fingered, and apt to strike: for when they cannot have sufficient power to revenge, they either speak if they be Men, or else bark if they be Dogs, or smite their sides with their tail if they be Lions; by that means uttering the fury of their rage to the ease of nature, which they cannot to the full desire of revenge.

But we have shewed before that the Lion striketh his sides with his tail, for the stirring up of himself against dangerous perils, for which cause Lucan compareth Caesar, in his warlike expedition at Pharsalia, against his own Countrey, before his passage over Rubicon, (whilest he exhorted his soul∣diers) to a Lion beating himself with his own tail in these verses;

Inde mora solvit belli, tumidum{que} per amnom, Signa tulit propere: sicut squallentibus arvis Aestiferae Lybies, viso Leo cominus hoste, Subsedit dubius, totam dum colligit iram; Mox ubi se saevae stimulavit verbere caudae, Er••xit{que} jubas, vasto & grave murmur hiatu, Infremuit: tum torta levis si lancea Mauri Haereat, aut latum subeant venabula pectus, Per ferrum tanti securus vulneris exit.

There are many Epigrams, both Greek and Latine, concerning the rage, force, friendship, and soci∣ety 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 Martial writeth in this sort, teaching her to flie to the Lions teeth against the rage of Dogs in these verses:

Rictibus his Tauros non eripuere magistri, Per quos praeda fugax it{que} redit{que} lepus. Quod{que} magis mirum, velocior exit ab hoste, Nec nihil à tanta nobilitate refert. Tulior in sola non est cum currit arena: Neo caveae tanta conditur ille fide, Si vitare canum morsus, lepus improbe, quaeris, Ad qnae confugias, ora Leonis habes.

There is another of the same Poets, about the society of a Ram and a Lion, wherein he wondereth, that so different natures should live together, both because the Lion forgetteth his prey in the Woods, and also the Ram, the eating of green grass, and through hunger, both of them constrain∣ed to taste of the same dishes: and yet this is no other, then that which was foretold in holy Scripture, the Lion and the Lamb should play together: the Epigram is this;

Massyli Leo fama jugi, pecoris{que} maritus Lanigeri, mirum qua posuere fide, Ipse licet videas, cavea stabulantur in una, Et pariter socias carpit uter{que} dapes, Nec foetu memorum gaudent, nec mitibus herbis, Concordem satiat sed rudis agna famem.

For we have shewed before, that a Lion in his hunger will endure nothing, but fiercely falleth up∣on every prey, according to these verses of Manilius:

Quis dubitet, vasti quae sit natura Leonis? Quas{que} suo dictet signo nascentibus artes? Ille novas semper pugnas, nova bella ferarum Apparat, & pecorum vivit spolio, at{que} rapinis. Hoc habet, hoc studium postes ornare superbos Pellibus, & captas domibus configere praedas, At{que} parare metum sylvis, & vivere rapto.

Concerning the hunting and taking of Lions, the Indian Dogs, and some other strong Hunters do set upon Buls, Bores, and Lions, as we have said before in the History of Dogs: but Dogs, which * 1.73 are begotten of Tygers, amongst the Indians, and those of Hyrcania, especially do this thing, as it is noted by Mantuan, concerning the fortitude and courage of a Dog, saying:

Et truculentus Helor certare Leonibus audens.

In the Province of Gingui, which is subject to great Cham King of Tartaria, there are very many Lions which are very great and cruel: and in that Region the Dogs are accounted so bold and strong, as they will not fear to invade or set upon those Lions; And it oftentimes cometh to pass, that two Dogs and a hunting Atcher sitting on Horse-back do kill and destroy a Lion: for when the Dogs perceive the Lion to be near them, they set upon him with great barking, but especially when they know themselves backed with the help of a man, they do not cease to bite the Lion in his hin∣der parts and tail: and although the Lion doth oftentimes threaten them with his frowning and terrible countenance, turning himself this way and that way, that he might tear them in pieces, notwithstanding the Dogs looking warily unto themselves, are not easily hurt by him, especially when the hunting Horse-man following them, doth seek the best means to fasten his Dart in the Lion, when he is bitten of the Dogs, for they are wise enough to consider their own help. But the Lion then flyeth away, fearing lest the barking and howling of the Dogs, may bring more company both of Men and Dogs unto him. And if he can he betaketh himself rightly unto some tree, that he may enjoy the same for a place of defence for his back, then turning himself with a scornful grinning, he fighteth with all his force against the Dogs. But the Hunter coming nearer * 1.74 upon his Horse, ceaseth not to throw Darts at the Lion until he kill him: neither doth the Lion feel the force of the Darts until he be slain, the Dogs do unto him so great hurt and trouble.

If a Lion be seen in the time of hunting, being ashamed to turn his back, he doth a little turn away himself if oppressed with a multitude: but being removed from the sight of the Hunters, he doth hastily prepare for flight, thinking that his shame is cleared by concealing himself; and there∣fore knoweth that the Woods cannot give testimony of his fear.

He doth want in his flight the leaping which he useth in pursuing other Beasts. He doth craftily dis∣semble and abolish his foot-steps to deceive the Hunters: Poll〈…〉〈…〉 affirmeth, that if a Hunter do fight against any wilde Beasts, as a Bore, he must not straddle with his legs wide abroad, but keep them together within the compass of a foot, that he may keep his ground stedfast and sure, even as the manner is in Wrestling: for there are some wilde Beasts, as Panthars and Lions, when they are hunt∣ed, and are hindred in their course by their Hunters, if they be any thing near them, do presently leap upon them. But the stroke which is given ought to be directed or levelled right against the breast, and the heart, for that being once stricken is incurable. Xenophon saith, in his Book con∣cerning hunting, that Lions, Leopards, Bears, Pardals, Lynxes, and all other wilde Beasts of this sort which inhabit Desert places (without G〈…〉〈…〉) are taken about the ••ang••an Mountain, and the Mountain called Cyrtus, about Macedony: some in Olympus, Mysius, and 〈…〉〈…〉s: some in Mysia above Syria, and in other Mountains which are fit for the breeding and nourishing Beasts of this kinde. But they are taken partly in the Mountains by poyson of Wolf-bane; for the sharpness of the Region (because that can admit no other kinde of hunting as by Nets and Dogs) but ming∣ling this with that thing in which every wilde Beast delighteth; the Hunters do cast it unto them near the Waters.

There are some also which do descend down in the night time, who are taken in regard that all the ways by which they should ascend unto the Mountains are stopped with Hunts-men, and wea∣pons, neither being so excluded, are they taken without great peril unto the Hunts-men.

There are some also which make pitfals or great ditches in the ground to catch Lions, in the midst whereof, they leave a profound stony pillar, upon which in the night time they tie a Goat; and do hedge the pitfals round about with boughs, lest that it might be seen, leaving no entrance into the same. The Lions hearing the voyce of the Goat in the night, do come unto the place and walk round about the hedge, but finding no place where they may enter, they leap over and are taken.

Oppianus doth describe three manner of ways of hunting Lions, which and Bellisarius doth, but he doth describe them my minde very unskilfully.

The first of them is rehearsed out of Xenophon; we will notwithstanding also add thereunto Oppi∣anus: * 1.75 for he doth in vary 〈◊〉〈◊〉 of them. The second is made by fire. The third by whips or scourges.

The first manner of way is therefore as Gill••us for the most part, translate out of Oppianus, in this sort: Where the Hunters of Lybia do observe the beaten path or way of the Lion going out of his Den unto the Water, they make a broad and round Ditch near unto it, in the midst whereof they raise up a great pillar, upon this they hang a sucking Lamb; they compass the Ditch ••ound about with a wall of stones heaped together, lest that wher the wilde Beast cometh near he per∣ceive the deceit. The Lamb being fastned upon the top of the pillar, doth incitate the hunger∣starven heart of the Lion by his bleating, therefore coming near, and not being able to stay longer about the wall, he doth presently leap over and is received into the unlooked for Ditch, in which being now included, he vexeth himself in all the parts of his body, lifting himself up rather at the Lamb, then to go forth, and being again overthrown, 〈…〉〈…〉 These things 〈◊〉〈◊〉 affirmeth.

The other manner of hunting by fire, is the device of the people which inhabit about the River * 1.76 Euphrates, who hunt Lions after this manner: The 〈…〉〈…〉g Horses, and some up∣on gray Horses, with glasen eyes, which are most swift, and which dare only meet Lions, when other Horses dare not abide the sight of Lions being on foot do set the Nets. Three of them being placed in the snares remain to under prop the Nets, with 〈◊〉〈◊〉 and 〈…〉〈…〉ddle, all the rest in both the bendings or turnings of the same, so that ••e which is in the middle

can hear both the other at the farther ends: 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 noise and clamor, and with shewing their fire brands, put the wilde Beasts in an incredible fear: Therefore when all the Horse-men being spred abroad invade the Beasts, and the Foot-men likewise do follow with a great noise: the Lions being terrified with the crying out of the Hunters, not daring to resist, give place: and aswell for fear of fire, as of the men, they run into the nets and are taken: like as fishes in the night time, by fire are compelled and driven into the nets of the fishers.

The third manner of hunting is done with lesser labour: that is, four strong men armed with * 1.77 shields, and fortified all over with thongs of leather, and having helmets upon their heads, that only their eyes, noses, and lips may appear, with the brandishing of their fire-brands, rustle in up∣on the Lion lying in his den: he not bearing this indignation, with a gaping and open wide mouth, the lightning or burning of his eyes being inflamed, breaketh forth into a great roaring, and with such celerity rustleth upon them, as if it were some storm or tempest: they with a firm and con∣stant courage abide that brunt: and in the mean while that he coveteth to catch any of them in his teeth or claws, another of them, provoking him behinde doth smite him, and with a loud noise or clamour doth vex him: then the Lion in hast leaving the first which he had taken in his mouth, turneth back his mouth unto the hinder: each of them in several parts do vex him; but he breathing forth warlike strength, runneth here and there, this man he leaveth, that he snatcheth up on high: at the length being broken with long labour, and wearyed, foaming in his mouth, he lyeth down straight upon the ground, and now being very quiet they binde him, and take him from the earth as if he were a Ram. I do also finde that Lions are intricated in snares or traps, bound unto some post or pile, nigh unto some narrow place, by which they were wont to pass.

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

In the Mountain Zaronius in Africk, the strongest men do continually hunt Lions, the best of which being taken, they send them unto the King of Eesse: and the King ordereth his hunting in this manner; in a very spacious field there are little hutches built of that height as a man may stand upright in them: every one of these is shut with a little gate; and within standeth an armed man, the Lion being raised, and forced to that place the dores being open, then the Lion seeing the dores open, runneth with great force, which being shut again, he is provoked to anger: Afterward they bring a Bull to combate with him, where beginneth a cruel fight, in which, if the Bull shall kill the Lion, the honour of that day is finished; but if the Lion overcome him, all the armed men, which in number are almost twelve, come forth to fight against the Lion; some of them having * 1.78 Boar-spears of six cubits long: but if the armed men shall seem to overcome the Lion, the King commandeth the number to be diminished, and if on the contrary, the armed men be over∣come, the King with his Nobles sitting in an high place to see the hunting kill the Lion with Cross-bows; but it cometh oftentimes to pass, that every one of them is slain before the Lion.

The reward of those which combate with the Lion, is ten golden Crowns, together with a new garment: neither are any admitted unto this fight, except they are of a most pregnant and valorous strength, and born in the Mountain Zalag, but those which do first of all provoke and give on set to the Lions, are born in the Mountain Zaronius.

To conclude this discourse of the hunting of Lions. If it fortune that he be followed with men and Dogs, yet in the plain fields he never mendeth his pace, as some writers affirm, oftentimes * 1.79 turning about and looking upon his pursuers, as it were to dare their approchment, and to give defiance unto all their pretences: yet having gotten the thickets, he looketh to his safety with his best celerity and speed, so wisely tempering his fear before his foes, that it may seem a boldness, and so politickly when he thinketh no eye seeth him, no longer dissembleth with himself, but runneth away like a fearful Hart, or Hare, laying down his ears, and striking his tall betwixt his * 1.80 legs, like a Cur-dog, seldome times looking behinde him, but most irefully upon those that come before him, especially if he receive from them any wound, whereunto Horace alluded, saying:

Quid ut noverca me intueris, Aut ut petiia ferro bellua?

In his course he spareth no Beast that he meeteth, but falleth upon it like a mad Dog, (except Swine) for he is afraid of their bristles; and if a man do not attempt to wound him, he will snatch at him, and overthrow him, but do him little harm; according to these verses of Ovid:

Corpora magnanimo satis est prostrasse Leoni: Pugna suum finem, cum jacet hostis, habet.

He observeth most vigilantly the hand that woundeth him, and laboureth to take revenge for the evil turn, and so it remaineth in his minde, till opportunity send him his adversaries head: as may appear by this story following.

When Juba King of Moors (the Father of him which when he was a childe was brought in tri∣umph) travelled through the Wilderness with an Army of souldiers, to repress certain rebels in one part of his Dominion, which had shaken off his government, and to settle them again in their first allegiance. There was a noble young Souldier in his Train, of the race of the Nobility, and not only very strong, but also well experienced in hunting, and by the way he with other of his fellows met with a Lion, at whom he presently cast a Dart, and gave him a sore wound, but not mortal; after the wound received, the Lion went away guilty of his hurt, and the young men did not prosecute him, but went forward on their journey: After a whole year, the King returned homeward the same way, and his company that he carryed with him, among whom was this young gallant that wounded the Lion: The Lion having recovered his hurt, and having his Den near the way and place of his harm, perceiving a return of the Army, went furiously among them, and found out the man whose hand had wounded him, and could not by any help of his associates be stayed from a revenge, but tore the young souldier in pieces, and departed away safe, for the residue seeing his rage, ran all away, thinking him to be some Devil in the likeness of a Lion.

After the taking of Lions, it followeth that we should intreat of their taming, and first of * 1.81 all, they which are tamed in their infancy while they are whelps, are most meek and gentle, full of sport and play, especially being filled with meat; so that without danger, a stranger may meet with them: but being hungry, they return again to their own nature, for as it is true (which Seneca saith) Leonibus manus magister inserit, osculatur Tigrim suus custos, that is to say; The Master of a Lion may put his hand in his mouth, and the Keeper of a Tyger may kiss him, yet is it also to be feared, Tigres Leones{que} nunquam feritatem exuunt, aliquando submittunt, & cum minime expecta∣veris, torvitas maligna redibit. Lions and Tygers do never leave off their wildeness, although sometimes they yeeld, and seem to be submiss, yet upon a sudden when a man expecteth not, their malignant wrath breaketh forth, and they are exasperated.

Wherefore after they grow to be old, it is impossible to make them utterly tame; yet we read in divers stories of tame Lions, whether made so from their littering, or else constrained by the Art of man, such are these which follow; Hanno had a certain Lion, which in his expeditions of war carryed his baggage, and for that cause the Carthaginians condemned him to banishment, for said they, Male credi libertas ei, cui in tantum cessit etiam seritas, It is not safe to trust such a man with the government of the Common-wealth, who by wit, policy, or strength, was able to overcome, and utterly to alter the wilde nature of a Lion: for they thought he would prove a Tyrant, that could * 1.82 bring the Lion to such meekness, as to wait on him at Table, to lick his face with his tongue, to smooth his hand on his back, and to live in his presence like a little Dog.

The Indians tame Lions and Elephants, and set them to plough. Onomarchus the Tyrant of Cattana, had Lions with whom he did ordinarily converse. In the Countrey of Elymis there was a Temple of * 1.83 Adonis, wherein were kept many tame Lions which were so far from wildeness, and fierceness, that they would imbrace and salute the people that came in there to offer: Also if any one called them to give them meat, they would take it gently, and depart from them with quietness. Likewise in the Kingdom of Fes, in a plain called Adecsen, there are certain Forrests wherein live tame and, gentle Lions, which if a man meet, he may drive away with a small stick or wand without receiving any harm. And in another region of Africk, the Lions are so tame, that they come daily into Cities, and go from one street to another, gathering and eating bones; from whose presence neither women * 1.84 nor children run away. Likewise in many parts of India, they have Lions so tame, that they lead them up and down in learns, and accustom them to the hunting of Boars, Bulls, and wilde Asses, like Dogs; for their noses are as well fitted for that purpose, as the best Hounds; as we have shewed be∣fore of the King of Tartary.

And the best means of taming them is the rule of Apollonius, which he said was the precept of Pha∣reotes, * 1.85 which is, that they be neither handled too roughly, nor too mildely, for if they be beaten with stripes, they grow over stubborn; and if they be kept in continual flatteries, and used over kinde∣ly, they grow over proud: For they held opinion, that by an equal commixtion, of threatning, and fair speaking, or gentle usage, by which means they are more easily brought to good desired con∣ditions; and this wisdom the Ancients did not only use in the taming of Lions, but also in restraining of Tyrants, putting it as a bridle to their mouths, and a hook in their nostrils, to restrain them from fury and madness.

Albertus saith, that the best way to tame Lions, is to bring up with them a little Dog, and often∣times to beat 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 many tame Lions, and Tygers, and other such noisome beasts, calling himself their great mother; and when he had made any of his friends drunk in the night time, he shut them up together (who quickly fell asleep) through the heaviness of their heads, who being so asleep, he turned in amongst them some of his fore∣said children, both Lions, Bears, Tygers, and such like: at whose presence in the morning, his drunken friends grew so amazed, that oft-times, some of them fell dead for fear: and to conclude, there is a story in a certain Epigram, of a Lion wandering abroad in the night time, for the avoid∣ing of frost, and cold, came into a fold of Goats: at the sight whereof the Goat-heards were much afraid, calling in question not only the lives of the flock, but also their own; because every one of them, thought himself bound to fight unto death in defence hereof: whereupon

according to the manner of men in extremity, they all made their prayers, desiring God to be deli∣vered from the Lion, and according to their wishes so it came to pass; for after the Lion had lodged in the warm fold of Goats a whole night, he departed in the morning, without doing any harm to man or beast; wherefore I take this Lion to be of the tame kinde, and as in all beasts there are diffe∣rences both of natures, 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 royal nature of Lions, some of them should be more inclinable to obedience, subje∣ction, and submission; whereunto being once won, they never afterwards utterly shake off their vassasage and yoke of them which overcome them.

From hence it came, that there were so many spectacles at Rome; as first of all Lucius Sylla, in the office of his aedility, or oversight of the Temple, brought into the Roman circle or ring, one * 1.86 hundred great maned Lions loose, which always before that time, were turned in bound or muffled. 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 Lions, and among them there were three hundred fifty maned Lions: Also he in∣stituted hunting of Lions at Rome, wherein were slain five hundred. Caesar when he was Dictator, * 1.87 presented in spectacle four hundred Lions. Quintus Scaevola caused Lions to fight one with another. But Marcus Antonius in the civil War, after the battail of Pharsalia, did first of all cause Lions to be yoked, and draw the Chariot of triumphs; where he himself sate, with one Citheris a Jester: which thing was not done, without shew and observations of a prodigious and monstrous action, and especially in those times, wherein it was interpreted, that as the noble spirits of those Lions were so much abased, and vassalaged, in stead of Horses to draw a Chariot, they being in nature the King of Beasts, so it was feared that the ancient Nobility of Rome, the grave Senators, and gallant Gentlemen, Commanders of the whole Common-wealth, should in time to come, through civil wars, and pride of the people, be deprived of all honour, and brought down to the basest offices of the whole State. Antoninus Pius nourished a hundred Lions. Domitian the Emperor, called for Acillius Gabrio the Consul, into Albania, about the time that the games were celebrated, for the prosperity of youth and young men, which were called Juvenalia, to fight with a great Lion, and Acillius coming wisely into the combate, did easily kill him. In ancient time when Lions could not be tamed, they did discern them by their teeth, and nails, and so taking as it were the sting and poy∣son from the Serpent, and the weapons wherein consisteth all their strength, they were without all peril, sent into the publick Assemblies, at the time of their general meetings, and great feasts. Mar∣tial hath an excellent Epigram, of the great Lion before exhibited in publick spectacle by Domitian, wondering that the Massylian and Ausonian shepheards were so afraid of this Lion and made as great a noise, and murmur, about his presence, as if he had been a heard of Lions, and therefore he com∣mendeth the Lybian Countrey for breeding such a beast, and withal expresseth the joy of the shep∣heards for his death, as are shown in these verses following:

Auditur quantum Massyla per avia murmur, Iunumero quoties sylva Leone furit: Pallidus attonitos ad plena mapalia pastor Cum revocat tauros, & sine mente pecus: Tantus in Ausonia fremuit modo terror arena; Quis non esse gregem crederet? unus erat, Sed cujus tremerent ipsi quo{que} jura Leenes, Cui diadema daret marmore picta Nomas. O quantum per colla decus, quem sparsit honorem Aurea lunatae cum stetit unda jubae 〈◊〉〈◊〉 Grandia quam decuit lotum venabula pectus, Quanta{que} de magna gaudia morte tulit? Ʋnde tuis Lybie tam felix gloria sylvis? A Cybeles nunquio venerat ille jugis? An magis Hereulo Germanice misit ab astro Hanc tibi vel frater, vel pater ipse feram?

We have shewed already that Lions although never so well tamed, become wilde again, and that through hunger, which breaketh through stone walls, according to the common proverb, and * 1.88 therefore maketh them to destroy whatsoever cometh in their way, according to these verses of Virgil;

Impastus ceu plena Leo per ovilla turbans, (Suadet enim vesena fames) mandit{que} trahit{que} Molle pecus, mutum{que} metu, fremit ore cruento.

Such a one was the Lion of Borsius Duke of Ferrara, who being in his cave would devour Bulk, Bears, and Boars, but with a Hare or little Whelp he would play, and do them no harm; at 〈◊〉〈◊〉 leaving all his tamable nature, he destroyed a young wench, who oftentimes came unto him to com〈…〉〈…〉 and stroke his mane, and also to bring him meat and flowers, upon whom Stroza made these two verses;

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

The like unto this also, was the tame Lion that Marital speaketh of, who returning to his first 〈◊〉〈◊〉∣ture, destroyed two young children, and therefore he saith justly, 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 reversa, Quanta nec in Lybicis debuit esse jugis. Nam duo de tenera puerilia corpora turba, Sanguineam rastris quae renovabat humum, Saevus & infoelix furiali dente peremit, Martia non vidit majus arena nefas.

Having thus spoken of the taming and taking Lions, it also now followeth to entreat of the length of their life, and the diseases that are incident unto them, with their several cures: first therefore, it is held that they live very long, as threescore, or fourscore years: for it hath been seen, that * 1.89 when a Lion hath been taken alive, and in his taking received some wound whereby he became lame, or lost some of his teeth, yet did he live many years; and also it is found that some have been taken without teeth, which were all fallen out of their head through age, and Aelianus saith, that a Lion and a Dolphin, do both consume away through multitude of years. The sicknesses wherewithal they are annoid, are not very many, but those which they have are continual: for the most part their intrails or inward parts, are never sound, but subject to corruption, as may appear by their spittle, and also by their biting, and scratching of their nails; for a man lightly touched by them at some * 1.90 times is as much poysoned, as the biting of a mad Dog; also by reason of his extreme hot nature, every each other day he suffereth one sickness or other, at which time he lyeth prostrate upon the earth, roaring not all the day long, but at certain hours, and in his wrath he is consumed through the heat inclosed in his own body. And in his best estate he is afflicted with a quartane Ague, even * 1.91 then when he seemeth to be in health, and except this disease did restrain his violence and malice by weakning of his body, he would be far more hurtful to mankinde then he is: and this is to be under∣stood, in the Summer time he falleth into this disease sometime at the sight of a man, and is cured by the bloud of Dogs, according to Albertus and Physiologus, when he feeleth himself sick, through abun∣dance of meat, he falleth a vomiting, either by the strength of nature, or else helpeth himself by eating a kinde of grass, or green corn in the blade, or else rapes; and if none of these prevail, then he fasteth, and eateth no more till he finde ease; or else if he can meet with an Ape, he devoureth and eateth his flesh, and this is the principal remedy and medicine which he receiveth against all his diseases, both in youth and age; and when he groweth old, being no more able to hunt Harts, Boars, and such beasts, he exerciseth his whole strength in the hunting and taking of Apes, whereupon he liveth totally; and for these causes, there is a comparison betwixt the Lion and the Dolphin, in Aelianus. Leoni, & Delphino multa sunt communia, uter{que} imparat, ille terrenis, hic aquatilibus bestiis, se∣nectute ambo tabescunt, & cum sunt in aegritudine, illi terrestris simia medetur, huic marina quo{que} simia re∣medio est: that is, the Lion and the Dolphin do agree in many things, both of them are Kings, this ruleth over the beasts of the Earth, and that over the beasts of the Sea; both of them consume through age, and long life; and as the Lion recovereth by eating an Ape of the Earth, so is the Dol∣phin cured by eating an Ape of the Sea; and thus much for the diseases and cures of Lion.

Unto this natural discourse of Lions belongeth the use of their parts, both outward and inward, * 1.92 and also the several pictures and statues erected for their singular monuments. First therefore with the skins of Lions were the ancient Moores and Barbarians, inhabiting betwixt the Mountain Caucasus and the River Cophena, and so they appeared to Apollonius and his companions; as also in the skins of Panthers, with both which, they did not only clothe themselves in the day time, but also slept upon them in the night; and therefore Hercules is pictured wearing a Lions skin, that the world might be admonished, what was the antient attire of their fore-fathers. Virgil describeth Aventinus co∣vered with a Lions skin in this sort:

—Quem fulva Leonis Pellis obit totum praefulgens unguibus aures.

And again:

Ipse pedes tegmen torquens immane Leonis, Terribili impexum seta, cum dentibus albis, Indutus capiti, &c.—

And Aeneas sleeping upon a Lions skin, saying:

—Fulvi{que} insternor pelle Leonis.

And elsewhere,

Praecipuum{que} toro, & villosi pelle Leonis Accipit Aeneam.—

Adrastus was commanded by the Oracle to marry his Daughters to a Boar and a Lion, when they came a wooing unto them. Whereupon Tydeus came in a Boars skin, and Polynices in a Lions skin, unto whom he gave his Daughters in marriage, taking it to be the meaning of the Oracle, that men clothed in those skins should be the Husbands of his Daughters. From hence came the common proverb; Induitis me Leonis exuvium, you put upon me a Lions skin, to signifie a man that taketh upon him more then he is able to perform, and spend more then their condition will afford, and the beginning of the proverb was taken from Hercules, who clothed in a Lions

skin as we have said before, and bearing in one hand a Club, and in the other a Bow, in which attire he went down to Hell to fetch out Cerberus.

Afterwards there was one Bacohus, which clothed with the same weed, and armed with the same * 1.93 weapons in like sort, in the imitation of Hercules, went down to Hell, to hear the fained disputa∣tion betwixt the two Poets, Euripides, and Aeschylus, at the sight whereof Hercules laughed, telling him, that such apparel did nothing at all become him, because he was wanton, tender, and effeminate. For it is not available to have a rich ceremony, and want the true substance; a glorious outside, and a shameful inside; the armour of a Champion, and the heart of a base Coward; the outward shews of holiness, and the inward love of profaness. Others do think that the proverb was taken from that Ass called Asinus Cumanus, who being weary of his servitude and bondage, slipt collar, and ran away into the wilde Woods, where finding by chance a Lions skin, he crept into it, and wore it upon his body, under colour whereof he ruffled up and down the Woods, to the terrour of all the Beasts, both with his tail and his fearful voice: and the Cumanes themselves, which had never seen a Lion, were not a little afraid of this counterfeit beast. In this fashion he domineer'd a good time, until at last there came a stranger to Cumae, who seeing the counterfeit personate Ass-lion by the way, having oftentimes seen both Lions and Asses, knew it for an Ass in a Lions skin; for if all other conjectures failed, yet this proved true, namely the length of his ears; wherefore he beat him well, and brought him home to his Master, before whom he pulled off the Lions skin, and then his Master knew him to be his Ass. From which Socrates concludeth wisely, that no man ought to be afraid of outward greatness, because though the Ass was clothed with a Lions skin, yet he was but an Ass. And that the skins of Lions was used in garments, the saying of Lysander the Lacedemonian doth suffici∣ently prove; for when he was blamed for his outward pomp, whereby he beguiled others, therefore condemned for foolish hypocrisie, he made this answer, Quo Leonis pervenire pellis non potest, vulpinam ••ssuisse decuerit, every man ought to have two sutes of apparel, one of a Fox, and another of the Lion. For whither the Lions skin cannot come, the Fox will creep, and where the Fox cannot come, the Lion can. Clothes wrapt in a Lions skin killeth moths: also a mans body * 1.94 anointed with the fat of a Lion mingled with Garlick, so as the savour of the Garlick may over∣come * 1.95 the Lions grease, he shall never be molested with Wolfs. Also if the folds of Sheep be com∣passed about with the melted grease of Lions, there is no Wolfs, nor ravening beasts will annoy the flock. And so great is the fear of Lions to Wolfs, that if any part of a Lions grease be cast into a Fountain, the Wolves never dare to drink thereof, or to come near unto it. Also Pliny affirmeth, that if an Amulet be made of Lions grease, no man shall be harmed, wounded, or killed, by treachery or deceit: but you must understand, that this was an invention of the Magicians or Wise men, that by such pretences and promises of great matters, they might insinuate themselves into the favour of * 1.96 Princes and Noble men, and so make fools of the world; and therefore they prescribe the fat which is taken from betwixt the eye-lids, or from the right part of their mouth or teeth, and the hairs from the neather chap. It is likewise affirmed, that a man anointed all over with the bloud of a Lion, shall never be destroyed by any wilde Beast.

There is an herb which Democritus calleth Heliani••e, growing in the Maritime Mountains of Cilicia, and Themiscira, wherewithal the fat of Lions decocted with Saffron, and Paulm Wine, with which all the Kings of Persia were anointed, to make them beautiful bodies to look upon. And above all other things, the Magitians prescribed this composition, to make a man invincible; the tail and head of a Dragon, the hairs of a Lions fore-head, and the marrow of his bones, the spume or white * 1.97 mouth of a conquering Horse, bound up together with a Dogs claws in a Harts skin, with the nerves of a Hart or Roe. The dung of a Lion drunk in Wine, maketh a man for ever more to abhor Wine.

It was also wont to be observed, that when Lions forsook the Mountains and Woods, to come and live in fruitful and fertil soils, it did fore-shew some great drought; and the like divination did Agarista the Mother of Pericles make upon her dream, when she was with childe, for she thought she brought forth a Lion, and so in short time after she brought forth Pericles, who was a valiant man, * 1.98 and a great Conqueror in Graecia. The sight also of a Lion as a man travelleth by the high ways, is very ominous, and taken for an evil signe. There was also a Prophesie given out by Pythias, con∣cerning Cypselus, the son of Action, which said in this manner;

Concipit in petris aquila enixura Leonem Robustum, saevum, genua & qui multa resolvet. Haec bene nunc animis versate, Corinthia proles, Qui colitis pulchram Pallenem, altam{que} Corinthum.

In the year of our Lord 1274▪ there was a certain Noble woman in the Bishoprick of Kostnizer, * 1.99 which brought forth a childe like to a Lioness in all parts, but it had the skin of a man: Unto this dis∣course I may add the Images of Lions, both in Temples, and also upon shields; and first of all in the Temple where the shield of Agamenmon hung up; (as Paucennius writeth) there was the picture (Fear,) drawn with a Lions head, because as the Lion sleepeth little, and in his sleep his eyes be open; so is the condition of Fear; for we have shewed already, that the Lion when he sleepeth hath his eyes open, and when he waketh he shutteth them, and therefore the Ancients did symbolically

picture of a Lion upon the doors of their Temples, and upon the Ships also, in the fore-part of * 1.100 them, they ingraved the figure of Lions, according to this saying of Virgil:

—Aeneia puppis Prima tenet rostro, Phrygios subjecta Leones.

It was also a usual custom to picture Lions about Fountains and Conduits, especially among the Egyptians, that the water might spring forth of their mouths, Quoniam Nilus arvS•• Aegypti no∣vam uquam invehit, sole transeunte Leonem; because that Nilus did ove•• flow the fields of Egypt, at what time the Sun passed through the sign Leo. Therefore also the River Alpheus was called Leontios po∣ros, the Lions fountain, because at the heads thereof, there were dedicated the pictures of many Lions. There was a noble Harlot called Leaena, which was acquainted with the tyrannies of Har∣modius, * 1.101 and Aristogiton; for which cause she was apprehended, and put to grievous torments, to the intent she should disclose them, but she endured all unto death, never bewraying any part of their counsel: After her death, the Athenians devising how to honour that vertue, and * 1.102 because she was a Harlot or common Curtizan, they were not willing to make a statue for her in the likeness of a Woman, but as her name was Leaena, that signifieth a Lioness, so they ere∣cted for her the picture of a Lioness; and that they might express the vertue of her secresie, they caused it to be framed without a tongue. Upon the grave of Lais, there was a cover∣ing containing the picture of a Lion, holding a Ram in his fore-feet by the buttocks, with an inscription that a Lion held the Ram; so do Harlots hold their lovers, which Alciatus turned in∣to this Epigram:

Quid scalptus sibi vult aries, quem parte Leaena Ʋnguibus apprensum posteriore tenet? Non aliter captos quod & ipsa teneret amantes, Vir gregis est aries, clune tenetur amans.

There was also a Lion at Delphos, which weighed ten talents of gold; and at the entrance of Thermopylae upon the Tombe of Leonides the Captain of the Spartans, there stood a Lion of stone: Upon the steps of the Capitol of Rome, there were two Lions of black Marble touch-stone. And the * 1.103 Cyziceni ingraved upon one side of their money the picture of a Lion, and on the other side the face of a woman. King Solomon built his Ivory Throne upon two Lions of Brass; and upon the steps or stairs ascending up to that Throne were placed twelve Lions, here and there. And from hence it came, that many Kings and States gave in their Arms the Lion, Rampant, Passant, and Regardant, di∣stinguished in divers colours in the fields of Or, Argent, Azure, and Sables, with such other terms of Art. The Earth it self was wont to be expressed by the figure of a Lion; and therefore the Image of Atergas was supported with Lions. Cybele the faigned Goddess of the Mountains was carryed upon Lions. And it is faigned that the Curetes, which nourished Jupiter in Creet, who was committed to them by his mother Rhea, by the anger of Saturn, were turned into Lions, who afterwards by Jupi∣ter * 1.104 when he reigned, were made the Kings of beasts, and by him enjoyned to draw the Chariot of his Mother Rhea, according to this verse;

Ei junctae currum Domina subiere Leones.

There is a constellation in Heaven called the Lion, of whom Germanicus writeth in this sort, that he * 1.105 is the greatest and most notable amongst the signes of the Zodiack, containing three stars in his head and one clear one in his breast, and that when the Sun cometh to that signe which happeneth in the month of July, at which time the vehement heat of Summer burneth the earth, and dryeth up the Rivers. And therefore because the Lion is also of a hot nature, and seemeth to partake of the substance and quantity of the Sun, he hath that place in the Heavens. For in heat and force he excel∣leth all other beasts, as the Sun doth all other stars.

In his breasts and fore-part he is most strong, and in his hinder-part more weak, so is the Sun, encreasing until the noon or fore-part of the year, until the Summer, and afterwards seemeth to languish towards the setting, or later part of the year called the Winter. And the Lion also seemeth always to look up with a fiery eye, even as the Sun which is patent with the perpetual and infatigal sight upon the earth. The Lion also is a signification of the Sun, for the hairs of his m〈…〉〈…〉e do resemble the streaming beams of the Sun, and therefore this constellation is styled with the * 1.106 same Epithets that the Lion and the Sun are, as heat-bearing, aestive, ardent, arent, calent, hot, flam∣mant, burning, Herculean, mad, horrible, dreadful, cruel, and terrible. It is feigned of the Poets, that this Lion was the Nemaean Lion slain by Hercules, which at the commandment of Juno was fostered in Arcadia, and that in anger against Hercules after his death, she placed him in the heavens.

To conclude this story of the Lions, it is reported of the Davils called Onosceli, that they slew themselves sometimes in the shapes of Lions and Dogs, and the Dog of Serapis, which was feigned to have three heads, on the left side a Wolfs, on the right side a Dogs, and in the middle a Lions. We have shewed already, that the people called Ampraciotae, did worship a Lioness,

because she killed a Tyrant. And the Egyptians builded a City to the honor of Lions, calling it Leon∣topolis, * 1.107 and dedicating Temples to Vulcan 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 daliy with Beef, and have also windowes in their lodgings, with great Parkes and spaces allotted unto them for their recreation and exercises: with an opini∣on that the people that came unto them to offer and worship them, should see a speedy revenge through divine judgement upon all those that had wronged them by perjury, or broken the oath of fidelity.

To conclude, in holy Scripture we finde that our Saviour Christ is called the Lion of the tribe of Judah; for as he is a Lamb in his innocency, so is he a Lion in his fortitude. The Devil also is called a roaring Lion, because Lions in their hunger are most of all full of fury and wrath. And so I will conclude and end this story of Lions with that Emblem of Alciatus, describing how little Hares did rejoyce and leap upon dead Lions:

Aeacidae moriens percussu cuspidis Hector, Qui t••ties hostes vicerat ante suos; Comprimere haud potuit vocem insult antibus illis, Dum curru & pedibus nectere vincla parant. Distrahite ut libitum est: sic cossi luce leonis Convellant barbam vel timidi Lepores.

The medicines of the Lion.

The bloud of a Lion being rubbed or spred upon a Canker, or upon a sore which is swelled about the veins, will presently and without any pain cure and ease the grief thereof. Whosoever doth * 1.108 anoint his body all over with the bloud of a Lion, may safely and without any danger travel amongst any wilde beasts whatsoever.

The flesh of a Lion being eaten either by a Man or Woman which is troubled with dreames * 1.109 and fantasies in the night time, will very speedily and effectually work him ease and quiet∣ness. The same also being boyled or baked, and given to them which are distraught of their wits to eat, doth bring them ease and comfort, and renew their wits again: it is also very good for the pains of deafness or the ears. And being taken in drink, it helpeth those which are troubled with the shaking of the joynts or the Palsie.

Whosoever shall have shooes made of the hide or skin of a Lion or Wolf, and wear them up∣on his feet, he shall never have any pain or ach in them. They will also defend him that useth them from the Gowt, or swelling in the feet or legs. The skin or hide of a Lion is also very good for * 1.110 either Man or Woman which are troubled with the piles or swelling of the veins, if they shall but at some several times sit upon it.

The fat of a Lion is reported to be contrary to poison, and venemous drinks, and being taken in Wine, it will by the sent expell all wilde Beasts from any one; and it doth also resist and drive away the sent or smell of Serpents, by which they follow men to destroy them. Whosoever doth anoint his body all over with the tallow or fewet of the reins or kidney of a Lion, shall by the sent and savour thereof expell and drive away from him all Wolves, how greedy and ravenous soever they be.

A Man being throughly anointed with the grease of a Lion being melted, doth drive away from him and put to flight any living creature whatsoever, and also venemous and poisonous Ser∣pents themselves.

If any wilde Beast be anointed with the tallow or sewet of a Lion which is dissolved and cla∣rified, he shall neither be troubled with the stinging of Flies or Bees. The fat or grease of a Lion * 1.111 being mingled with Oyl of Roses doth keep the skin of the face free from all blastings and blemi∣shes, being annointed thereupon, and doth also preserve the whiteness thereof, and being mingled with Snow-water, doth heal any flesh which is burnt or scorched upon a man, and doth also cure the swelling of the joynts.

The sewet or fat of a Lion being mingled with other ointments, and anointed upon the places of either Man or Woman who have any blemishes in any part of their bodies, doth presently expell the same. The same virtue hath the dung or dirt of a Lion being mixed with the aforesaid unguent.

The grease of a Lion being dissolved and presently again conglutinated together, and so be∣ing anointed upon the body of those who are heavie and sad, it will speedily extirpate all sorrow and grief from their hearts. The same also being mixed with the marrow of a Hart and with Lettice, and so beaten and bruised, and afterwards mingled all together, is an excellent remedy against the shrinking of the Nerves and sinews, and the aches of the bones and knuckles about the legs, be∣ing anointed thereon.

The grease of a Lion by it self only, mixed with a certain ointment, is also very profitable to ex∣pell the Gowt. The same being mingled with Oyl of Roses, doth ease and help those which are troubled dayly with Agues and Quartern Fevers. The I same also being dissolved and powred into the ears of any one which is troubled with any pain in them, will presently free him from the same.

There is also in this Lions grease, another excellent virtue which is this, that if the jawbone of any one be swelled and anointed over with this grease being melted, it will very speedily avoid the pain thereof.

The fat or sewet of a Lion being melted and mixed with certain other things, and so mi∣nistred unto any one that is troubled with the wringing of the bowels, and bloudy flux, in the same manner as a glyster is used, is commended for an excellent remedy for the same. The same also being mingled with a certain Oyl and warmed together, and anointed upon the head of any one, whose hair doth shed, or is troubled with the Foxes evill, doth immediate∣ly help and cure the 〈…〉〈…〉 The seed of a Hare being mixed with the fat of a Lion, and anoin∣ted * 1.112 upon the privie 〈◊〉〈◊〉 of any one, will stir and incitate them up to lust, how chast soever they shall be.

The fat of a Lion mingled with the fat of a Bear, and melted together, being anointed * 1.113 upon the belly, doth allay and asswage the hardness thereof, as also any other pain or grief in the same.

The brains of a Lion as also of a Cat, being taken in drink, doth make him and unto whom it is given. The same being mingled with some small quantity of Oyl of Spike, and powred or distilled into the eares of any one which is deaf or thick of hearing, will very effectually cure the * 1.114 deafness.

If the eye teeth of a Lion be hung about the neck of a young childe before that he cast his * 1.115 teeth, and the beginning of his second or new teeth, they will keep him for ever from having any ach or pain in them. The heart of a Lion being beaten into small powder, and taken in drink, doth very speedily cure and heal those which are troubled with Agues or Quartain Fevers.

The liver of the Lion being dryed and beaten to powder, and put in the purest wine which is possible to be gotten, and so drunk, doth take away the pain and grief from any one which is * 1.116 troubled with his liver.

The gall of a Lion being taken in drink by any one, doth kill or poison him out of hand. But * 1.117 some do impute this venom to be in the gall of a Leopard. The gall of a Lion being mixed with pure water, and anointed upon the eyes of any one, will take away the blemishes thereof, and cause them to see clearly: and the fat of the Lion being added thereunto, is an excellent remedy against the Falling sickness. A very little part or dram of the gall of the Lion being put in wine and so drunk, will speedily help and cure those which are troubled with the Yellow Jaun∣dise. * 1.118 The same disease is also cured by yellow Carets being stamped and put in wine, and so given in drink.

For the sores or blemishes in the eyes, the gall of a Lion being mingled with Hony, and so anoin∣ted upon them, is commended for a very special and effectual cure or healing. The gall of a Lion, * 1.119 a Bear, or an Ox being mixed with certain other unguents, is very much used for the extending or moving forward of conception.

The right stone of a Lion▪ being beaten together with Roses, and so strained hard untill some * 1.120 liquid juyce or water doth proceed from them, and so taken in drink, doth make that party barren unto whom it is given: it hath the like effect in it, if it be eaten either roasted or broyled, or raw and bloudy.

The fat which proceedeth from the privity or secret parts of a she Lion being put in a vessell made of Ivory, and so being temperately mollified, is commended for a very effectual and * 1.121 speedy means to hinder conception.

The dung or dirt of a Lion being dryed into powder, and mixed with some certain soft and easie ointment, with which any one may be easily anointed over all his body, doth drive away the blemi∣shes * 1.122 and spots in the skin.

The hurts or sores which are bitten either by a male or female Lion, are so full of matter and filthy corruption, that the running thereof can be stayed and repressed neither by lapping of clothes about them, nor by washing them by spunges: they are cured by the same means * 1.123 as the sores which are bitten by ravenous Dogs are, as I have before declared in the cures of the Hyaena.

The wounds which are made by the teeth of a Lion are very hurtful; for as much as the venome of their interior parts doth go into the wounds, and when the wounds are tied, the venome issueth from them into the things with which they are tied, 〈…〉〈…〉 again bound upon the wound, doth so infect it, that it can be cured by no other means but by the afore-said medicine.

The bitings of Lions and such like Beasts are so dangerous, i•• regard of their strength and 〈…〉〈…〉∣ness, for they do not only bite, but also wr••••th and 〈…〉〈…〉 teeth or nails. And t〈…〉〈…〉

Notes

• * 1.1

  The several names of Lions
• * 1.2

  The several kinds of Lions.
• * 1.3

  Varinus. Hesychius.
• * 1.4

  Aelianus.
• * 1.5

  Monsters bred like Lions.
• * 1.6

  Coelius.
• * 1.7

  Herodotus.
• * 1.8

  Countries without Lions.
• * 1.9

  Countries of their breed.
• * 1.10

  Vartomannus.
• * 1.11

  The colour of Lions.
• * 1.12

  Cardanus.
• * 1.13

  The several parts.
• * 1.14

  Plutarch.
• * 1.15

  Aelianus. Aristotle.
• * 1.16

  Pliny. Cardanus▪
• * 1.17

  Solinus.
• * 1.18

  The Epithets of Lions.
• * 1.19

  The voice of Lions.
• * 1.20

  Pa. Venetus.
• * 1.21

  Aelianus. The estimati∣on of a Lio∣ness, and the general rage of Lions. Aristotle.
• * 1.22

  Their food and eating.
• * 1.23

  Albertus.
• * 1.24

  Avicen.
• * 1.25

  Aelianus. Philes.
• * 1.26

  Solinus.
• * 1.27

  Pliny. Aristotle.
• * 1.28

  The cruelty of Lions. Leo Afer. Philes. Herodotus.
• * 1.29

  The hatred of Lions and their several ene∣mies.
• * 1.30

  Aelianus.
• * 1.31

  Ambrosius.
• * 1.32

  The drink of Lions.
• * 1.33

  The terrors of Lions and means where∣by they perish.
• * 1.34

  Pliny. Ambrose.
• * 1.35

  Animalia sola∣ria.
• * 1.36

  Aelianus.
• * 1.37

  Pliny.
• * 1.38

  Leo Afer. Their lust of copulation.
• * 1.39

  The adultery of Lionesses. Pliny. Apollonius.
• * 1.40

  Ponux. Caelius.
• * 1.41

  Philostratus.
• * 1.42

  Physiologus.
• * 1.43

  Aelianus. Endemus.
• * 1.44

  Gillius.
• * 1.45

  Aelianus.
• * 1.46

  The recom∣pence of young Lions to the old. Tzelzes.
• * 1.47

  Aristotle. Albertus. The love of Lions to their benefactors. The nature of their revenge. Pliny. Solinus.
• * 1.48

  Pliny. Solinus.
• * 1.49

  Textor.
• * 1.50

  Albertus.
• * 1.51

  Pliny.
• * 1.52

  Aelianus. Gellius.
• * 1.53

  A notable story of a Lion.
• * 1.54

  Gellius.
• * 1.55

  Gillius.
• * 1.56

  Appion.
• * 1.57

  A story of the justice of Lions.
• * 1.58

  Aelianus.
• * 1.59

  Textor.
• * 1.60

  Diodorus.
• * 1.61

  The clemency of Lions in sparing men.
• * 1.62

  Textor.
• * 1.63

  Men devoured by Lions.
• * 1.64

  Aelianus.
• * 1.65

  Plutarch.
• * 1.66

  Men that have overcome Li∣ons.
• * 1.67

  Men transfi∣gured into Li∣ons according to Poets and fictions.
• * 1.68

  Olympiodorus.
• * 1.69

  Porphyrius.
• * 1.70

  The under∣standing of Lions.
• * 1.71

  Leo Afer.
• * 1.72

  The anger of Lions, and the signes thereof. Adamantius. Albertus.
• * 1.73

  The hunting and taking of Lions.
• * 1.74

  Paulus. V••neius.
• * 1.75

  Three ways to take Lion.
• * 1.76

  The second.
• * 1.77

  The third.
• * 1.78

  Leo Afer.
• * 1.79

  Pliny.
• * 1.80

  Aristotle. Albertus.
• * 1.81

  Of the taming of Lions.
• * 1.82

  Coelius.
• * 1.83

  Aelianus.
• * 1.84

  Leo Afer. Aelianus.
• * 1.85

  The best means to tame Lions.
• * 1.86

  The triumphs, games and combates with Lions.
• * 1.87

  Plutarch. Pliny.
• * 1.88

  Tame Lions become wilde again.
• * 1.89

  The length of a Lions life, and their dis∣eases.
• * 1.90

  Albertus.
• * 1.91

  Cardan.
• * 1.92

  The use of a Lions several parts.
• * 1.93

  Ridiculous imitation.
• * 1.94

  Coelius.
• * 1.95

  The fat of Li∣ons. Rasis. Albertus.
• * 1.96

  Marcellus. Sextus.
• * 1.97

  Magical Phy∣sick for to be invincible.
• * 1.98

  Alex. ab Al.
• * 1.99

  A monster like a Lion. The Images and several sta∣tues of Lions.
• * 1.100

  Coelius. Anthologius.
• * 1.101

  Varinus.
• * 1.102

  Pausanias. Atheneus.
• * 1.103

  Agricola.
• * 1.104

  Oppianus. Varinus.
• * 1.105

  The constella∣tion of the Li∣on.
• * 1.106

  Macrobius.
• * 1.107

  Lions norished in Temples, & worshipped.
• * 1.108

  Albertus. Sextus.
• * 1.109

  Aesculapius.
• * 1.110

  Galen.
• * 1.111

  Rasis.
• * 1.112

  Galen.
• * 1.113

  My••etsis.
• * 1.114

  Albertus.
• * 1.115

  Rasis.
• * 1.116

  Pliny.
• * 1.117

  Betrutius.
• * 1.118

  Albertus.
• * 1.119

  Galen.
• * 1.120

  Rasis.
• * 1.121

  Aetius.
• * 1.122

  Albertus.
• * 1.123

  Aristotle.