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 ...

THE HISTORY OF Four-Footed Beasts.

The ANTALOPE.

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THE Antalope called in Latin Calopus, and of the Grecians Analopos, or Aptolos: of this beast there is no mention made among the Ancient Writers, except Suidas, and the Epistle of Alexander to Aristotle, inter∣preted by Cornelius Nepotius. They are bred in India and Syria, neer the * 1.1 River Euphrates, and delight much to drink of the cold water thereof: Their body is like the body of a Roe, and they have horns growing forth of the crown of their head, which are very long and sharp; so that Alex∣ander affirmed they pierced through the shields of his Souldiers, and fought with them very irefully: at which time his company slew as he travelled to India, eight thousand five hundred and fifty; which great slaughter may be the occasion why they are so rare, and seldom seen to this day, because thereby the breeders and means of their continuance (which consisted in their multitude) were weakned and destroyed. Their horns are great and made like a saw, and they with them can cut asunder the branches of Osier or small trees, whereby it cometh to passe that many times their necks are taken in the twists of the falling boughs, whereat the Beast with repining cry, bewrayeth himself to the Hunters, and so is taken. The virtues of this Beast is unknown, and therefore Suidas saith, an An∣talope is but good in part.

Of the APE.

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AN Ape called in Latin Simia, and sometimes Simius and Simiolus; of the Greek word Simos * 1.2 (viz.) signifying the flatnesse of the Nostrils: for so are an Apes: and called of the Hebrews Koph, and plurally ••ophim; as it is by S. Jerom translated, 1 King. 10. 22. From whence it may be probably conjectured, came the Latin words Cepi and Cephi, for Apes that have tails. Sometimes they are called of the Hebrews Bogiah, and of the Chaldees Kokin. The Italians Saniada Majonio, and Bertuccia, and a Munkey Gatto Maimone. The ancient Grecians Pithecos and the later Mimon, and Ark ••••zanes, by reason of his imitation. The Moors Bugia, the Spaniards Mona, or Ximto, the French Singe, the Germanes Aff, the Flemish Simme or Schimmekell, the Illyrians Opieze, and gene∣rally * 1.3 they are held for a subtill, ironicall, ridiculous and unprofitable Beast, whose flesh is not good for meat, as a sheep, neither his back for burden, as an Asses; nor yet commodious to keep a house, like a Dog; but of the Grecians termed Gelotopoios, made for laughter.

* 1.4 Anacha••sis the Philosopher, being at a banquet wherein divers Jesters were brought in to make them merry, yet never laughed, among the residue; at length was brought in an Ape, at the sight whereof he laughed heartily; and being demanded the cause why he laughed not before, * 1.5 answered, that men do but faign merriments, whereas Apes are naturally made for that purpose. Moreover Apes are much given to imitation and derision, and they are called Cercopes, because of their wicked wasts, deceits, impostures and flatteries: wherefore of the Poets it is faigned, that * 1.6 there were two brethren most wicked fellows, that were turned into Apes, and from their seat or habitation came the the Pithecusan Islands, which Virgil calleth Inarime: for Arime was an old He∣trurian word for an Ape, and those Islands being the seats of the * 1.7 Giants (who being by God over∣thrown for their wickedness) in derision of them, Apes were planted in their rooms. Apes have been taught to leap, sing, drive Wagons, reigning and whipping the horses very artificially, and are very capable of all humane actions, having an excellent memory either to shew love to his friends, or hateful revenge to them that have harmed him, but the saying is good, that the threatning of a flatterer, and the anger of an Ape, are both alike regarded. It delighteth much in the company * 1.8 of Dogs and young Children, yet it will strangle young Children if they be not well looked unto. A certain Ape seeing a Woman washing her Child in a bason of warm water, observed her diligently, * 1.9 and getting into the house when the Nurse was gone, took the Child out of the cradle, and setting

water on the fire, when it was hot, stripped the Child naked, and washed the Child therewith un∣till it killed it.

The Countreys where Apes are found, are Lybia and all that desert Woods betwixt Egypt, Aethio∣pia * 1.10 and Lybia, and that part of Oaucasus which reacheth to the red Sea. In India they are most abundant, both red, black, green, dust-colour, and white ones, which they use to bring into Cities (except red ones, who are so venereous that they will ravish their Women) and present to their Kings, which grow so tame, that they go up and down the streets so boldly and civilly, as if they were Chil∣dren, frequenting the Market places without any offence: whereof so many shewed themselves * 1.11 to Alexander standing upright, that he deemed them at first to be an Army of enemies, and com∣manded to joyn battel with them, untill he was certified by Taxilus a King of that Countrey then in his Campe, they were but Apes.

In Caucasus there are trees of Pepper and Spices whereof Apes are the gatherers, living among * 1.12 those trees: for the Inhabitants come, and under the trees make plain a plat of ground, and after∣ward cast thereupon boughs and branches of Pepper, and other fruits, as it were carelesly; which the Apes secretly observing, in the night season, they gather together in great abundance all the branches loaden with Pepper, and lay them on heaps upon that plat of ground, and so in the morning come the Indians and gather the Pepper from those boughs in great measure, reaping no small ad∣vantage by the labor of Apes, who gather their fruits for them whiles they sleep: for which cause they love them and defend them from Lions, Dogs, and other wild Beasts. In the region of Basman, subject to the great Cham of Tartaria, are many and divers sorts of Apes, very like mankind, which when the Hunters take, they pull of their hairs all but the beard and the hole behind, and afterward dry them with hot spices, and poudering them, sell them to Merchants, who carry them about the world, perswading simple people that there are men in Islands of no greater stature. To conclude, there are Apes in Troglodytae which are maned about the neck like Lions, as big as great Bel-weathers. * 1.13 So are some called Cercopitheci, Munkies, Choeropitheci, Hog Apes, Cepi, Callitriches, Marmosits, Cynocephali, of a Dog and an Ape, Satyres, and Sphinges, of which we will speak in order, for they are not all alike, but some resemble men one way, and some another: as for a Chymaera, which Albertus maketh an Ape, * 1.14 it is but a figment of the Poets. The same man maketh Pigmeys a kind of Apes, and not men, but Niphus proveth that they are not men, because they have no perfect use of Reason, no modesty, no honesty, nor justice of government, and although they speak, yet is their language imperfect; and above all they cannot be men, because they have no Religion, which (Plato saith truly) is proper to * 1.15 every man. Besides, their stature being not past three, four, or five spans long, their life not above eight years, and their imitation of man, do plainly prove them rather to be Apes then Men: and also the flatness of their Noses, their combats with Cranes and Partridges for their egges, and other cir∣cumstances * 1.16 I will not stand upon, but follow the description of Apes in general Apes do outwardly re∣semble men very much, and Vesalius sheweth, that their proportion differeth from mans in more * 1.17 things then Galen observed, as in the muscles of the breast, and those that move the armes, the elbow and the ham, likewise in the inward frame of the hand, in the muscles moving the toes of the feet, and the feet and shoulders, and in the instrument moving in the sole of the foot, also in the funda∣ment and mesentery, the lap of the liver, and the hollow vein holding it up, which men have not; yet in their face, nostrils, ears, eye-lids, breasts, armes, thumbes, fingers and nails, they agree very much. Their hair is very harsh and short, and therefore hairy in the upper part like men, and in the neather part like beasts: they have teeth before and behind like men, having a round face, and ey-lids above and beneath, which other Quadrupedes have not, Politianus saith, that the face of a Bull or Lion is more comely then the face of an Ape, which is like a mans. They have two Dugs, their breasts and armes like men, but rougher, such as they use to bend, as a man doth his foot. So their hands, fingers and nails, are like a mans, but ruder and nimbler; and nature having placed their Dugs in their breast, gave them armes to lift their young ones up to suck them. Their feet are proper, and not like mans, having the middle one longest, for they are like great hands, and consist of fingers like hands, but they are alike in bigness, except that which is least to a man, is greatest to an Ape, whose sole is like the hand but that it is longer, and in the hinder part it is more fleshy, somewhat resembling a heel, but put backward it is like a fist.

They use their feet both for going and handling; the neather parts of their armes, and their thighes are shorter then the proportion of their elbows and shins: they have no Navel, but there is a hard thing in that place; the upper part of their body is far greater then the neather, like other Quadrupedes, consisting of a proportion between five and three: by reason wereof they grow out of kind, having feet like hands and feet. They live more downward then upward, like other four-footed Beasts, and they want Buttocks, (although Albertus saith they have large ones) they have no tail, like two legged creatures, or a very small signe thereof. The genitall or privy place of the female is like a Womans, but the Males is like a Dogs: their nourishment goeth more forward then back∣ward, like the best Horses, and the Arabian Seraph, which are higher before then behind; and that Ape whose meat goeth forward by reason of the heat of heart and liver, is most like to a man, in standing upright: their eyes are hollow, and that thing in men is accounted for a signe of a malicious mind, as little eyes are a token of a base and abject spirit. Men that have low and flat Nostrils are Libidi∣nous as Apes that attempt women, and having thick lips, the upper hanging over the neather, they are deemed fools, like the lips of Asses and Apes. Albertus saith, he saw the heart of a Male Ape, having two tops or sharpe ends, which I know not whether to term a wonder or a Monster. An

Ape and a Cat have a small back, and so hath a weak hearted man, a broad and stong back signifieth a valiant and magnanimous mind. The Apes nails are half round, and when they are in copulation, they bend their Elbowes before them, the sinews of their hinder joynts being turned clean about, but with a man it is clean otherwise. The veins of their armes are no otherwise dissected then a mans, having a very small and ridiculous crooked thumb, by reason of the Muscles which come out of the hinder part of the leg, into the middle of the shin, and the fore muscles drawing the leg backward, they cannot exactly stand upright, and therefore they run and stand, like a man that counterfeits a lame mans halting.

And as the body of an Ape is ridiculous, by reason of an indecent likeness and imitation of man, * 1.18 so is his soul or spirit; for they are kept only in rich mens houses to sport withall, being for that cause easily tamed, following every action he seeth done, even to his own harme without discreti∣on. A certain Ape after a shipwrack swimming to land, was seen by a Countrey-man, and thinking * 1.19 him to be a man in the water, gave him his hand to save him, yet in the mean time asked him what Countreyman he was, who answered, he was an Athenian: well, said the man, dost thou know Piraeus? (which was a port in Athens) very well said the Ape, and his wife, friends, and children, where at the man being moved, did what he could to drown him. They keep for the most part in Caves * 1.20 and hollow places of hils, in rocks and trees, feeding upon Apples and Nuts, but if they find any bitterness in the shell, they cast all away. They eat Lice, and pick them out of heads and garments. * 1.21 They will drink wine till they be drunk, but if they drink it oft, they grow not great, specially they lose their nails, as other Quadrupedes do. They are best contented to sit aloft, although tied with chains. They are taken by laying for them shoos and other things, for they which hunt them will * 1.22 anoint their eyes with water in their presence, and so departing, leave a pot of lime or hony in stead of the water, which the Ape espying, cometh and anointeth her eyes therewith, and so being not able to see, doth the hunter take her. If they lay shoos, they are leaden ones, too heavy for them to wear, wherein are made such devises of gins, that when once the Ape hath put them on, they cannot be gotten off without the help of man: So likewise for little bags made like breeches, where∣withal they are deceived and taken. They bring forth young ones for the most part by twins, whereof * 1.23 they love the one and hate the other; that which they love they bear in their armes, the other hang∣eth at the damns back, and for the most part she killeth that which she loveth, by pressing it too hard; afterward she setteth her whole delight upon the other.

The Egyptians when they describe a Father leaving his inheritance to his Son that he loveth not picture an Ape with her young one upon her back. The male and female abide with the young one, and if it want any thing, the male with fist, and ireful aspect punisheth the female. When the Moon is in the wane, they are heavie and sorrowful, which in that kind have tails; but they leap and rejoyce * 1.24 at the change: for as other Beasts, so do these, fear the defect of the Stars and Planets. They are full of dissimulation, and imitation of man, they readilyer follow the evill then the good they see. They * 1.25 are very fierce by nature, and yet tamed forget it, but still remain subject to madness. They love Conies very tenderly, for in England an old Ape (scarse able to go) did defend tame Conies from * 1.26 the Weasel, as Sir Thomas More reported. They fear a shell fish and a Snail very greatly, as appeareth * 1.27 by this History.

In Rome, a certain Boy put a Snail in his hat and came to an Ape, who as he was accustomed, leaps upon his shoulder and took off his hat to kill Lice in his head, but espying the Snail, it was a wonder to see with what haste the Ape leaped from the Boys shoulder, and in trembling manner looked back to see if the Snail followed him. Also when a Snail was tied to the one end of another Apes chain, so that he could not chuse but continually look upon it, one cannot imagine how the Ape was tormen∣ted therewith, finding no means to get from it, cast up whatsoever was in his stomach, and fell into a grievous Fever till it was removed from the Snail, and refreshed with wine and water. Gardane re∣porteth, that it was an ancient custom in former time when a Parricide was executed, he was * 1.28 (after he was whipped with bloudy stripes) put into a sack, with a live Serpent, a Dog, an Ape and a Cock: by the Serpent was signified his extreme malice to mankind in killing his Father, by the Ape that in the likeness of man he was a Beast, by the Dog how like a Dog he spared none, no not his own Father, and by a Cock his hateful pride, and then were they all together hurl'd headlong into the Sea. That he might be deemed unworthy of all the Elements of life, and other blessings of nature.

A Lion ruleth the Beasts of the Earth, and a Dolphin the Beasts of the Sea; when the Dolphin is in age and sickness, she recovereth by eating a Sea-ape: and so the Lion by eating an Ape of * 1.29 the earth, and therefore the Egyptians paint a Lion eating an Ape, to signifie a sick man curing himself. The heart of an Ape sod and dryed, whereof the weight of a groat drunk in a draught of stale Hony, sod in water, called Melicraton, strengthneth the heart, emboldneth it, and driveth away the pulse and pusillanimity thereof: sharpeneth ones understanding, and is soveraign against the sal∣ling evill.

The MUNKEY.

THe Munkey called in Greek Cercopithecos, and so in Latin Cercopithecus, that is, a tailed Ape: not to * 1.30 distinguish it from all other Apes, but from other vulgar and common Apes, for there be Apes with tails besides a Munkey, but not so often seen. It is thought of some that the Hebrew Ziim, signifi∣eth * 1.31 a Munkey, other Ochim. Isa. 13. Babel shal be destroyed, and the fearful beast Ziim shal lie there, and Uchim shal fill their houses. Which Ochim, is interpreted Munkeys, but not generally; wherefore there is an opi∣nion * 1.32 that this kind of Ape is generated of a wild Cat very like an Ape, and an Ape having two black spots on the cheeks, a long tail, and black at the end thereof, it is called of the Italians Gatto maimone, of the French Marmot of Marmona, that is, the Ape of a male, for Mona signifieth an Ape, of the Germans * 1.33 Meerkatz, that is the Cat of the Sea, of the Illyrian, Morska, and Koczka; as for Mammonet, it is a beast lesse

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then an Ape; of the Celts it is called Abranas. They are very sportful, and given to imitate the actions * 1.34 of men like Apes, it being a question, whether Dogs, Elephants, or Munkeys, have the most under∣standing among Brutes, and as was said before, when the Moon waneth, it is heavie and dull, but in * 1.35 the new Moon joccond and pleasant. Betwixt the Mammonets and Apes is continuall war, and the Mammonet being the weaker, yet the wiser and craftier creature, is much more couragious in fight then an Ape. These Munkeys of all things most abhor a Crocodile, for at the sight of the skin afar off, it hath been seen how the creature hath run through fire and water, crying and trembling for the naturall dread thereof.

They are bred in the hils of Constance, in the woods of Bugia and Mauritania. In Aethiopia, they * 1.36 have black heads, hair like Asses, and voices like to other. In India they report that the Munkeys will clime the most steep and high rocks, and fling stones at them that prosecute to take them. When the King of Ioga in India for Religion goeth on Pilgrimage, he carryeth with him very many Munkeys. In like sort, Munkeys are brought from the new found Lands, from Calechut and Prasia; and not far from Aden a City of Arabia, is a most high hill abounding in these beasts, who are a great hinderance to the poor vintagers of the Countrey of Calechut, for they will climb into the high Palm trees, and * 1.37 breaking the vessels set to receive the Wine, pour forth that liquor they find in them: they will eat hearbs and grain, and ears of grasse, going together in great flocks, whereof one ever watcheth at the utmost bounds of their camp, that he may cry out when the husbandman cometh, and then all flying and leaping into the next trees escape away: the females carry their young ones about with them on their shoulders, and with that burden leap from tree to tree.

There be of this kind of Munkeys two sorts, one greater, the other lesser, as is accounted in England, * 1.38 and Munkeys are in like sort so divided, that there be in all four kinds differing in bigness, whereof the least is little bigger then a Squirrel, and because of their marvellous and divers mowings, movings, voices and gestures, the Englishmen call any man using such Histrionical Actours a Munkey.

The only difference betwixt these and other Apes aforesaid, is their tail; they differ from men in * 1.39 their nerves, in the joints of their loynes, and their processes, and they want the third muscle moving the fingers of their hands. Mammonets are lesse then an Ape, brown on the back, and white on the belly, having a long and hairy tail, his neck almost so big as his body, for which cause they are tied by the hips that they slip not collar. They have a round head, a face like a man, but black and bald on the crown, his nose in a reasonable distance from his mouth like a mans, and not continued like an Apes, his stones greenish blew, like a Turkey stone. They are caught after the manner of

Apes, and being tamed and taught, they conceive and work very admirable feats, and their skins pulled off them being dead are dressed for garments. The foolish Arabians dedicated Memnonius cer∣copitheous * 1.40 unto heaven, and in all afflictions implored his aid. There is one other kind of Munkeys, whose tail is only hairy at the tip, called Cercolipis.

The CEPUS, or Martine Munkey.

THe Martin called Cepus of the Greek word, Kepos, which Aristotle writeth Kebos, and some * 1.41 translate Caebus, some Cephus or Cepphus or more barbarously Celphus, the Latines sometimes Ortus, for indeed this kind of Ape in his best estate is like * a garden set with divers flowers, and * 1.42 therefore the best kind of

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them is discerned and known by the sweetest favour, such being alwayes the most inge∣nious imitators of men. It is very probable that this name Cepus is derived of the He∣brew Koph and Kophin signify∣ing Apes in general, as is be∣fore said, but yet this kind is distinguished from other by Strabo, Aelianus and Pliny, al∣though Aristotle doth make no difference betwixt this and a∣nother ordinary Munkey.

The games of great Pompey * 1.43 first of all brought these Mar∣tines * 1.44 to the sight of the Ro∣mans, and afterward Rome saw no more; they are the same which are brought out of Aethiopia and the farthest Ara∣bia; * 1.45 their feet and knees be∣ing like a mans, and their fore-feet like hands, their inward * 1.46 parts like a mans, so that some have doubted what kind of creature this should be, which is in part a man, and yet a Four-footed beast: it having a face like a Lion, and some part of the body like a Pan∣ther, being as big as a wilde Goat or Roe-buck, or as one of the Dogs of Erithrea, and a long tail, the which such of them as have tasted flesh wil eat from their own bodies. Concerning their * 1.47 colour, howsoever they are not all alike, for some are black with white spots, having a greater voice then others, some yellow, some Lion-tauny, some golden-yellow, and some cole-black: yet * 1.48 for the most part, the head and back parts to the tail, are of a fiery colour, with some golden hair aspersed among the residue, a white snowt, and certain golden strakes like a collar going about the neck, the inferiour parts of the neck down to the breast, and the forefeet are white, their two dugs as big as a mans hand can gripe, are of a blewish colour, and their belly white, their hinder legs black, and the shape of their snout like a Cynochephale: which may be the difference betwixt Aelianus and Strabo their Cepus, and Aristotles Cebus, for nature many times bringeth forth like beasts which * 1.49 are not of the same kind. In England there was a Martine that had his back and sides of a green colour, having here and there white hair, the belly, chin and beard (which was round) white, the face and shins black, and the nose white, being of the lesser kind, for in bigness it exceeded not a Coney. Some of them in Aethiopia have a face like a Satyre, and other members in part resembling * 1.50 a Bear, and in part a Dog, so are the Prasian Apes. This Martine did the Babylonians, inhabiting neer Memphis, for the stangeness, the colour, and shape thereof, worship for a God. They are of evill disposition like Apes, and therefore we will spare both their pictures and further description, finding very little of them in Histories worth commemoration.

The Ape CALITRICH.

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THe Calitrich, so called by reason of his beard, and * 1.51 may be termed in Eng∣lish a bearded Ape, will live * 1.52 no other where then in Ethi∣opia and India, which are easie to take, but very hard to bring away alive into these Coun∣trys. They differ in appearance * 1.53 from all other Apes, having a long beard and a large tail, hairy at the end, being in India * 1.54 all white, which the Indians hunt with darts, and being ta∣med, they are so apt to play, that a man would think they were created for no other purpose; whereupon the Gre∣cians * 1.55 use in proverbe, an Ape having a beard, for a ridicu∣lous and foolish jesting man.

Of the Prasyan Apes.

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MEgasthenes (saith Aelianus and Strabo) writeth of Apes in Prasia a Region in India, * 1.56 which are no lesse then great Dogs, and five cubits high, ha∣ving hair like a Man coming forth of their forehead and beards, be∣ing altogether white except their tails, which are two cubits and a half long, very like a Lions; and unto a simple man it might seem, that their tufts of hair were artificially trimmed, thought it grow naturally. Their beard is much like a Satyres, and although their body be white, yet is their head and tip of their tail yellow, so that the Martins before mentioned, seem to be affianced to these. These Prasyan Apes live in Mountains and * 1.57 Woods, and yet are they not wilde, but so tame that often∣times in great multitudes they come down to the Gates and Suburbs of Latagis, where the King commandeth them dayly sodden Rice for their food, which * 1.58 they eat, and being filled return again to their home and usuall places of harbour in great mode∣ration, doing no harme to any thing.

Peter Martyr telleth this story of one of these, that

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* 1.59 he being like to a great Munkey, but having a longer tail, by rowling over and over three or four times to∣gether taketh such strength, that he leapeth from bough to bough, and tree to tree, as if he flew. An archer of that Sea-voyage hurt one of them with an arrow, the wounded beast presently leapeth to the ground, and setteth upon the archer, as fiercely as a mad Dog; he drew his sword and struck off one of his armes, and so at last with much ado took the * 1.60 mained beast, who being brought to the Navy, and accustomed to the society of men, began by little and little to waxe tame.

While he was in the ship bound with chains, other * 1.61 of the company having been on land to forrage, brought out of the Marishes a Bore, which Bore was shewed to the Munkey; at the first sight either of other set up their bristles, the raging Munkey leap∣eth upon the Bore, and windeth his tail round about the Bore, and with the one arme which he had left, caught him, and held him so fast by the throat, that he stifled him.

There is another kind of Munkey, for stature, bignesse and shape like a Man, for by his knees, secret parts and face, you would judge him a wilde man, such as inhabit Numidia, and the Lapones, for he is altogether overgrown with hair; no creature, except a man can stand so long as he; he loveth wo∣men * 1.62 and children dearly, like other of his own kind, and is so venereous that he will attempt to ravish women, whose Image is here described, as it was taken forth of the book of the description of the holy Land.

Of the CYNOCEPALE or BABOUN.

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CYnocephales, are a kind of Apes, whose heads are like Dogs, and their other parts like a mans; wherefore Gaza translateth them Canicipites, (to wit) dog-heads. In the French, German, and * 1.63 Illyrian tongues, they are called of some Babion, and Babuino in Italian, is a small kind of Ape; but Aristotle saith, that a Cynocephale is bigger then an Ape. In English they are called Babouns.

There are many kinds of Baboons, whereof some are much given to fishing, so that they will tarry a whole day in the deep hunting for fish, and at length come forth with a great multitude. Again, there are some which abhor fishes, (as Orus saith) which kind the Egyptians Emblematically use to

paint, when they will decipher a sacrifice. Some there are which are able to write, and naturally * 1.64 to discern letters; which kind the old Egyptian Priests bring into their Temples, and at their first entrance the Priest bringeth him a writing Table, a pencil and inke, that so by seeing him write, he may make tryall whether he be of the right kind and the beast quickly sheweth his skill: wherefore in ancient time, they were dedicated to Mercury, the fained god of learning. * 1.65

The reason why the Egyptians do nourish them among their hallowed things is, that by them they * 1.66 may know the time of the conjunction betwixt the Sun and Moon; because the nature of this beast is, to have a kind of feeling of that 〈◊〉〈◊〉 〈…〉〈…〉on, for after that these two signs meet, the male Ba∣boun neither will look up n〈…〉〈…〉s to the ground, as it were lamenting the ravishment of the Moon with disda〈…〉〈…〉 manner the female, who moreover, at that time sen∣deth forth bloud out 〈…〉〈…〉 of conception: whereupon the Egyptians signifie by a Baboun the Moon, the rising of the Mo〈…〉〈…〉 his standing up right holding his hands up toward heaven, and wearing a crown on his 〈…〉〈…〉 with such gestures doth that Beast congratulate her first appearance.

Another cause why they bring them into their Temples is, because of the holyness of circumci∣sion, * 1.67 for it is most true (though strange) that they are brought forth circumcised, at the least wise in some appearance; whereunto the Priests give great heed to accomplish and finish the work begun. The Egyptians also paint 〈…〉〈…〉 to signifie the Equinoctium, for in every Equinoctium they bark or howl twelve times in one day, and so many times make water: wherefore the Egyptians * 1.68 also upon their 〈…〉〈…〉 grave a Baboun, out of whose yard or privy part issued forth water; and they also say that this beast so nourished among their holy things, dyeth not at * 1.69 once like other beasts, but every day one part by the space of 72 days (the other parts remaining in perfection of nature) which the Priests take and put in the earth day by day, till all perish and be consumed.

The West region of Lybia and Aethi••pia have great store of Cynocephals, Babouns, and Acephals, beasts without a head whose eyes and mouth are in their breasts. In like sort in Arabia, from Dira South∣ward * 1.70 in a 〈…〉〈…〉ry, there are many 〈◊〉〈◊〉▪ and in the Continent called Dachinabades beyond Barygaza, and the Eastern Mountains of the Mediterranean region; and those which Apollonius saw be∣twixt the 〈◊〉〈◊〉 〈◊〉〈◊〉, and Hyphasis, seem to be of this sort, in that he describeth them to be black haird, Dog 〈◊〉〈◊〉, and like little men; wherewithall Aelianus seemeth to be deceived, in saying, that there are men 〈…〉〈…〉rosopoi, Dog-faced, whereas it is the error of vulgar people, to think that Babouns are men, differing only in the face or visage,

Concerning their members or parts in several, they are black and hairy, rough skinned, red and * 1.71 bright eyes, a long Dogs face, and teeth stronger and longer then Dogs: the face of a Lion must not be attributed to this beast, nor yet a Satyres, though it be more like. It hath a grim and fearful face, and the female hath naturally her womb cast out of her body, and so she beareth it about all her life long: their voice is a shrill whizing, for they cannot speak, and yet they understand the Indian * 1.72 language; under their beard they have a chin growing like a Serpents, and bearding about the lips like a Dragon; their hands are armed with most strong nails, and sharp; they are very swift of foot, and hard to be taken, wherefore they will run to the waters when they are hunted, being not ignorant that among waters they are most hardly taken; they are very fierce and active in leaping, biting deep and eagerly where they lay hold, neither do they ever grow so tame, but that they re∣main furious also. They love and nourish sheep and Goats, and drink their milk; they know how * 1.73 to take the kernels out of Almonds, Walnuts and Nuts, as well as men, finding the meat within, though the shell be unprofitable: they will also drink wine and eat flesh, sod, rosted, or deliciously dressed, and they will eat Venison, which they by reason of their swiftness take easily, and having taken it tear it in pieces and rost it in the Sun; they can swim safely over any waters, and therefore * 1.74 among the Egyptians they signifie swimming.

They are evill mannered and natured, wherefore also they are pictured to signifie wrath, they are * 1.75 so unappeasable. The Latins use them adjectively to signifie any angry, stubborn, froward, or rave∣ning man. They will imitate all humane actions, loving wonderfully to wear garments, and of their * 1.76 own accord they clothe themselves in the skins of wilde beasts they have killed they are as lustful and venereous as Goats, attempting to defile all sorts of women, and yet they love little children, and their females will suffer them to suck their breasts if they be held to them, and some say they will suck womens breasts like little children. There was such a beast brought to the French King, his head being like a Dogs, and his other parts like a mans, having legs, hands and armes naked like * 1.77 a mans, and a white neck; he did eat sod flesh so mannerly and modestly, taking his meat in his hands, and putting it to his mouth, that any man would think he had understood humane conditions: he stood upright like a man, and sat down like a man. He discerned men and women asunder, and above all loved the company of women, and young maidens; his genital member was greater then might match the quantity of his other parts: he being moved to wrath, would rage and set upon men, but being pacified, behaved himself as meekly and gently as a man, and was overcome with fair words: shewing himself well pleased with those that sported with him. The Nomades people of Aethiopia, and the Nations of Menitimori live upon the milk of Cynocephales, keeping great herds of them, and killing all the males, except some few preserved for procreation.

A TARTARINE.

THere was at Paris another beast cal∣led a Tartarine, and in some places a

[illustration]

* 1.78 Magot (much like a Baboun, as appea∣reth by his natural circumcision) being as great as a Gray-hound, and walketh for the most part upon two legs, being cloathed with a Souldiers coat, and a sword girded to his side, so that the most part thought him to be some Monster-little-man, for be∣ing commanded to his kennel, he would go and tarry there all night, and in the day time walk abroad to be seen of every man, it was doubtful whether he were of the Munkey kind or the Baboun, his voice was like the squeeking of a Mouse, but his aspect and countenance was fierce, truculent and fearful, as his image is here deciphered.

The SATYRE.

AS the Cynocephal or Baboun Apes have given occasion to some to imagine (though falsely) there were such men, so the Satyres a most rare and seldom seen beast, hath occasioned other to * 1.79 think it was a Devil; and the Poets with their Apes, the Painters, Limmers, and Carvers, to en∣crease that superstition, have therefore described him with horns on his head, and feet like Goats, whereas Satyres have neither of both. And it may be that Devils have at some time appeared to men in this likeness, as they have done in the likenesse of the Onocentaure and wild Asse, and other shapes; it being also probable, that Devils take not any denomination or shape from Satyres, but rather the Apes themselves from Devils whom they resemble, for there are many things common to the Satyre-Apes and Devilish-Satyres, as their humane shape, their abode in solitary * 1.80 places, their rough hair, and lust to women, wherewithall other Apes are naturally in∣fected: but especially Satyres. Wherefore the Ancient Grecians conjecture their name to be derived as it were of Stathes, signifying the yard or virile member: and it is certain that the De∣vils have exercised their prestigious lust, or rather their imagination of lust upon mankind, where∣of cometh that distinction of Fauni, that some are Incubi defilers of Women, and some Succubi de∣filed by men. Peradventure the name of Satyre is more fitly derived from the Hebrew Sai••, Isa. 34. whereof the plural is Seirim, Isa. 13. which is interpreted monsters of the Desert, or rough hairy Fawnes; and when issim is put to seir, it signifieth Goats.

The Chaldeans for Seirim, render Schedin; that is, evill Devils: and the Arabians, Leseiathin; that is, Satanas: the Persians, Devan; the Illyrians, Devadai and Dewas; the Germans, Teufel. They which passed through the world and exercised dauncing and other sports, for Dionysius, were called Satyres, and sometimes Tytiri, because of their wanton songs; sometimes Sileni (although the difference is, that the smaller and younger beasts are called Satyri, the elder and greater Sileni:) Also Bacche and Nymphae, whereof Bacchus is pictured riding in a Chariot of Vinebranches, Silenus riding beside * 1.81 him on an Asse, and the Bacchae or Satyres shaking together their stalkie Javelines and Paulmers. By reason of their leaping they are called Scirti, and the antick or Satyrical dancing Sicinnis, and they also sometimes Sicinnistae; sometimes Aegipanae: wherefore Pliny reporteth, that among the Western Ethiopians, there are certain little hils of the Satyrique Aegipanae, and that in the night time they use * 1.82 great fires, piping and dancing, with a wonderful noise of Timbrels and Cymbals: and so also in Atlas amongst the Moores, whereof there was no footing, remnant, or appearance to be found in the day time.

The Satyres are in the Islands Satyridae, which are three in number, standing right over against India * 1.83 on the farther side of Ganges; of which Euphemas Car rehearseth this History, That when he sailed into Italy, by the rage of wind and evill weather, they were driven to a Coast unnavigable, where were many desert Islands inhabited of wilde men, and the Mariners refused to land up∣on some Islands, having heretofore had trial of the inhumane and uncivil behaviour of the inhabitants; so that they brought us to the Satyrian Islands, where we saw the inhabitants red, and had tails joyned to their back, not much less then horses. These being perceived by the Mariners to

[illustration]

run to the Ships and lay hold on * 1.84 the women that were in them, the Ship-men for fear took one of the Barbarian women and set her on the 〈◊〉〈◊〉 among them, whom in most odious and filthy manner they abused, not only in that part that nature hath ordai∣ned, but over the whole body most libidinously, whereby they found them to be very brute beasts.

There are also Satyres in the * 1.85 Eastern mountains of India, in the Countrey of the Cartaduli, and in the Province of the Comari and Corudae, but the Cebi spoken of be∣fore bred in Ethiopia, are not Sa∣tyres (though faced like them:) nor the Prasyan Apes, which re∣semble Satyres in short beards. There are many kinds of these Sa∣tyres * 1.86 better distinguished by names then any properties na∣tural known unto us. Such are the Aegipanae before declared, Nymphes of the Poets, Fawnes, Pan, * 1.87 & Sileni, which in the time of the Gentiles were worshipped for gods; and it was one part of their Religion, to set up the pi∣cture of a Satyre at their doors and gates, for a remedy against the bewitching of envious per∣sons; and the statue of Priapus in the Agalma of a Satyre in their Gardens: for which cause we read of many pictures made of Satyres. Antiphalus made a very noble one in a Panthers skin, calling it * 1.88 Aposcopon, that is, Wry-faced. Another Painter of Aristides, painted it crowned with a drinking cup, sig∣nifying thereby the beastlinesse of drunkards. Miron had one painted hearing and admiring pipes, and * 1.89 another called Periboetos at Athens, as is reported, & that Praxiteles was wonderfully in love therewith; whereupon being at supper with Phryne the noble harlot, who had begged of him the best piece of work he had, consented with this condition, that he would not tel her which he loved best; whereupon she to satisfie herself, privately suborned one of his slaves, to come in at supper time, and tell him his house and most of his goods were burned; whereat being amazed, demanded if Cupid, and the Satyre were safe; by which she knew the best piece, and asked Cupid, refusing the Satyre. Protogenes had one * 1.90 painted holding pipes in his hand, and was called Anapauomenos: & Timanthes had painted Cyclops sleep∣ing in a little tabler, with Satyrs standing beside him, measuring with a javelin the length of his thumb.

Satyres have no humane conditions in them, nor other resemblance of men beside their outward shape: though Solinus speak of them like as of men. They cary their meat under their chin as in a * 1.91 storehouse, and from thence being hungry they take it forth to eat, making it ordinary with them * 1.92 every day which is but annual in the Formicae Lions; being of very unquiet motions above other Apes. They are hardly taken, except sick, great with young, old, or asleep; for Sylla had a Satyre * 1.93 brought him which was taken asleep neer Apollonia, in the holy place Nymphaeum, of whom he (by divers interpreters) demanded many questions, but received no answer, save only a voice much like * 1.94 the neying of a horse, whereof he being afraid, sent him away alive. Philostratus telleth another history, how that Apollonius and his colleagues supping in a village of Ethiopia, beyond the fall of Nilus, they heard a sudden outcry of women calling to one another; some saying, Take him, others, Follow him: likewise provoking their husbands to help them: the men presently took clubs, stones, or what came first to hand, complaining of an injury done unto their wives. Now some ten moneths before there had appeared a fearful shew of a Satyre, raging upon their women, and had slain two of them, with whom he was in love: the companions of Apollonius quaked at the hearing hereof, and Nilus

one of them sware (by Jove) that they heing naked and unarmed, could not be able to resist him in his outragious lust, but that he would accomplish his wantonness as before: yet said Apollonius, there is a remedy to quail these wanton leaping beasts, which men say Midas used (for Midas was of kindred to Satyres, as appeared by his ears.) This Midas heard his mother say, that Satyres loved to be drunk * 1.95 with wine, and then sleep soundly, and after that be so moderate, mild and gentle, that a man would think they had lost their first nature.

Whereupon he put wine into a fountain neer the high-way, whereof when the Satyre had tasted he waxed meek suddenly, and was overcome. Now, that we think not this a fable (saith Apollonius) let us go to the governor of the Town, and inquire of him whether there be any wine to be had that we may offer it to the Satyre: whereunto all consented, and they filled four great Egyptian earthen vessels with wine, and put it into the fountain where their cattel were watered; this done, Apolloni∣us called the Satyre, secretly threatning him, and the Satyre inraged with the savour of the wine came; after he had drunk thereof, Now said Apollonius, let us sacrifice to the Satyre, for he sleepeth, and so led the inhabitants to the dens of the Nymphes, distant a furlong from the Town, and shewed them the Satyre, saying, Neither beat, curse, or provoke him henceforth, and he shall never harme you. It is certain, that the Devils do many wayes delude men in the likeness of Satyres, for when the * 1.96 drunken feasts of Bacchus were yearly celebrated in Parnassus, there were many sights of Satyres, and voices, and sounding of Cymbals heard; yet is it likely that there are Men also like Satyres inhabi∣ting in some desert places; for S. Jerom in the life of Paul the Eremite, reporteth there appeared to S. Antony an Hippocentaure, such as the Poets describe, and presently he saw in a rocky valley adjoyning, a little man having crooked nostrils, hornes growing out of his forehead, and the neather part of his * 1.97 body had Goats feet: the holy man not dismayed, taking the shield of Faith, and the breastplate of Righteousness, like a good Souldier of Christ, pressed toward him, which brought him some fruits of palms as pledges of his peace, upon which he fed in the journey; which St. Antony perceiving, he asked him who he was, and received this answer, I am a mortall creature, one of the inhabitants of this Desert, whom the Gentiles (deceived with error) do worship and call Fauni, Satyres, and Incubi: I am come in ambassage from our flock, intreating that thou wouldst pray for us unto the common GOD, who came to save the world; the which words were no sooner ended, but he ran away as fast as any fowl could flie. And lest this should seem false, under Constantine at Alaxandria, there was such a man to be seen alive, and was a publick spectacle to all the World; the carcass whereof after his death was kept from corruption by heat, through salt, and was carried to ANTIOCHIA that the Emperor himself might see it.

Satyres are very seldom seen, and taken with great difficulty, as is before said: for there were * 1.98 two of those sound in the Woods of Saxoxy towards Dacia, in a Desert, the female whereof was killed by the darts of the hunters, and the biting Dogs, but the male was taken alive, being in the upper parts like a Man, and in the neather part like a Goat, but all hairy throughout; he was brought to be tame, and learned to go upright, and also to speak some words, but with a voice like a Goat, and without all reason: he was exceeding lustful to women, attempting to ravish many of what con∣dition soever they were, and of this kind there are store in Ethiopia.

[illustration]

The figure of another Monster.

THe famous learned man George Fabricius, shewed me this shape of a monstrous beast (the fi∣gure * 1.99 whereof see p. 12.) that is fit to be joyned to the story of Satyres. There was (said he) in the Territory of the Bishop of Saltzburgh, in a forrest called Fannesburgh, a certain four-footed beast, of a yellowish-carnation colour, but so wild that he would never be drawn to look upon any * 1.100 man, hiding himself in the darkest places, and being watched diligently, would not be provoked to come forth so much as to eat his meat, so that in a very short time it was famished. The hinder legs were much unlike the former, and also much longer. It was taken about the year of the Lord, One thousand five hundred thirty, whose image being here so lively described, may save us further labour in discoursing of his main and different parts and proportion.

Of the Norvegian Monsters.

WHen as certain Ambassadors were sent from James the fourth of that name, King of Scotland, * 1.101 among whom was James Ogill that famous Scholar of the University of Aberdene, they no sooner took shipping and hoisted sail, but there sudainly arose such a tempestuous storm, that they were driven to the coasts of Norway: and there going on shoar, they were very strangely affrighted, to see (as to them it appeared) certain wild, monstrous men, running on the tops of the mountains. Afterward they were told by the inhabitants that they were beasts (and not men) which did bear * 1.102 mortal hatred to mankind, although they could not abide the presence of a mans countenance, yet in dark nights, when the reverend visage of humane creatures are covered, they will come down by * 1.103 troops upon the Villages, and except the barking of Dogs drive them back, they break open doors, and enter houses, killing and devouring whosoever they find; for their strength is so unresistible and great, that they can pull up by the roots a tree of mean stature, and tearing the boughs from * 1.104 the body, with the stock or stem thereof they fight one with another. Which when the Ambassa∣dors heard, they caused a sure watch to be kept all night, and withall made exceeding great fires, and when the light appeared, they took their farewel of those Monster-breeding-shores, recovering with joy, the course which before they had lost by tempest.

Of the AEGOPITHECUS.

[illustration]

UNder the Equinoctial toward * 1.105 the East and South, there is a kind of Ape called Aegopithecus, an Ape like a Goat. For there are Apes like Bears, called Arcto∣pitheci, and some like Lions, called Leontopitheci, and some like Dogs, called Cynocephali, as is before expressed; and many other which have a mixt resemblance of other creatures in their members.

Amongst the rest is there a * 1.106 beast called PAN; who in his head, face, horns, legs, and from the loins downwards resembleth a Goat; but in his belly, breast, and armes, an Ape: such a one was * 1.107 sent by the King of Indians to Constantine, which being shut up in a Cave or close place, by reason of the wildness thereof, lived there but a season, and when it was dead and bowelled, they pouldred it with spices, and carri∣ed it to be seen at Constantinople: the which having been seen of the ancient Grecians, were so amazed at the strangeness there∣of, that they received it for a god, as they did a Satyre and other strange beasts.

Of the SPHINGA or SPHINX.

THe Sphinx or Sphinga is of the kind of Apes, having his body rough like Apes, but his breast up to his neck, pilde and smooth without hair: the face is very round yet sharp and piked, * 1.108 having the breasts of women, and their favour or visage much like them: In that part of then body which is bare without hair, there is a certain red thing rising in a round circle like Millet seed, which giveth great grace and comliness to their colour, which in the middle part is humane. Their voice is very like a mans but not articulate, founding as if one did speak hastily with indigna∣tion * 1.109 or sorrow. Their hair brown or swarthy colour. They are bred in India and Ethiopia. In the Promontory of the farthest Arabia neer Dira, are Sphinges, and certain Lions called Formicae, so likewise they are to be found a∣mongst

[illustration]

the Troglodytae. As the Ba∣bouns * 1.110 and Cynocephales are more wild then other Apes, so the Satyres and Sphinges are more meek and * 1.111 gentle, for they are not so wilde that they will not be tamed, nor yet so tame but they will revenge their own harms; as appeared by that * 1.112 which was slain in a publick specta∣cle among the Thebanes. They carry * 1.113 their meat in the storehouses of their own chaps or cheeks, taking it forth when they are hungry, and so eat it: not being like the Formicae, for that which is annual in them, is dayly and hourly amongst these.

The name of this Sphinx is taken * 1.114 from * 1.115 binding, as appeareth by the Greek notation, or else of deli∣cacie and dainty nice * 1.116 loosness, (wherefore there were certain common strumpets called Sphinctae, and the Megarian Sphingas, was a very popular phrase for notorious harlets) hath given occasion to the Poets, to saign a•• certain monster called Sphinx, which they say was thus derived. Hydra brought forth the Chymaera, Chymaera, by Orthus the Sphinx, and the Nemean Lion: now this Orthus was one of the Geryons Dogs. This Sphinx they make * 1.117 a treble formed monster, a Maidens face, a Lions legs, and the wings of a Fowl; or as Ausonius and Varinus say, the face and hand of a Maid, the body of a Dog, the wings of a Bird, the voice of a man, the claws of a Lion, and the tail of a Dragon: and that she kept continually in the Sphincian mountain; propounding to all travellers that came that way, an Aenigma or Riddle, which was this, What was the creature that first of all goeth on four legs, afterwards on two, and lastly on three: and * 1.118 all of them that could not dissolve that Riddle, she presently flew, by taking them and throwing them down headlong from the top of the Rock. At last Oedipus came that way and declared the secret, that it was (a Man) who in his infancy creepeth on all four, afterward in youth, goeth upright upon * 1.119 two legs, and last of all in old age, taketh unto him a staffe which maketh him to go as it were on three legs; which the monster hearing, she presently threw down her self from the former rock, and so she ended. Whereupon Oedipus is taken for a subtle and wise opener of mysteries.

But the truth is, that when Cadmus had maried an Amazonian woman, called Sphinx, and * 1.120 with her came to Thehes, and there slew Draco their King, and possessed his Kingdom; afterward there was a sister unto Draco called Harmona, whom Cadmus maried, Sphinx being yet alive: She in revenge (being assisted by many followers) departed with great store of wealth into the Moun∣tain SPHINCIƲS, taking with her a great Dog which Cadmus held in great account, and there made daily incursions or spoils upon his people: Now Aenigma in the Theban language, signifi∣eth an inrode or warlike incursion, wherefore the people complained in this sort, This Grecian Sphinx robbeth us, in setting upon with an Aenigma, but no man knoweth after what manner she maketh this Aenigma.

Cadmus hereupon made Proclamation, that he would give a very bountiful reward unto him that would kill Sphinx, upon which occasion the CORINTHIAN Oedipus came unto her, being mounted on a swist Courser, and accompanied with some Thebans in the night season, slew her. Others say, that

Oedipus by counterseiting friendship, slew her, making shew to be of her faction; and Pausanias saith, that the former Riddle was not a Riddle, but an Oracle of Apollo, which Cadmus had received, whereby his posterity should be inheritors of the Theban Kingdom; and whereas Oedipus, being the Son of Laius a forme•• King of that Countrey, was taught the Oracle in his sleep, he recovered the Kingdom usu: ped by Sphinx his Sister, and afterward unknown, maried his own Mother J••casta. But the true moral of this Poetical fiction, is by that learned Alciatus in one of his emblems deci∣phered, that her monstrous treble-formed-shape, signified her lustful pleasure under a Virgins face, her cruel pride under the Lions claws, her winde-driven levity under the Eagles or Birds fea∣thers, * 1.121 and I will conclude with the words of Suidas concerning such Monsters, that the Tritons, Sphinges, and Centaures, are the images of those things, which are not to be sound within the com∣passe of the whole world.

The true Sphinx first described, is of a fierce though a tameable nature, and if a man do first of all perceive or discern these natural Sphinges, before the beast discern or perceive the man, he * 1.122 shall be safe; but if the beast first descry the man, then is it mortal to the man. These Sphinges were of great account for their strangeness: with their image did Augustus sign all his Grants, Libels, and * 1.123 Epistles: afterward he left that, and signed with the image of Alexander the great, and last of all with his own. Syclis the King in the City of the Boristhenites, had a fair house, about which there were Sphinges and Gryphins wrought out of white stone. At Athens, in the Temple Parthen••na, there is described the contention betwixt Pallas and Neptune, about the earth, and the image of Pallas made of Ivory and gold, hath in the midst of her shield the picture of a Sphinx. Amasis the King of Egypt, built in the porch of Pallas, an admirable work called Sar: where he placed such great Colosses and A••dro-Sphinges, that it was afterward supposed he was buried therein, and was lively to be seen im∣putrible. * 1.124 To conclude, the Egyptians in the porches of their Temples painted a Sphinx, whereby they insinuated that their divine wisdom was but dark and uncertain, and so covered with fables, that there scarce appeared in it any sparkles or footsteps of yerity.

Of the SAGOIN, called GALEOPITHECUS.

[illustration]

THis figure of the Sagoin, I received of Peter Cordenberg, a very learned Apothe∣cary at Antwerpe, w^ch is three times as big as my picture, and John Cay that famous Eng∣lish Doctor hath ad∣vertised me, that it no way resembleth the Sagoin it self, which is not much greater then a Rat, * 1.125 a little Conny, or a young Hedghog: for he had seen several ones of that bigness, of a grisseld colour, a neat beard, and somewhat ash coloured, a tail like a Rat, but hairy; the * 1.126 feet of a Squirrel, and the face almost like a Martine, or Satyre, a round ear, but very short * 1.127 and open, the hair black at the root, and white at the end, and in other conditions like a Mun∣key. They are much set, by among women, and by the Brasilians where they are bred and called Sagoins, it being very probable that they are conceived by a small Ape and Weasell, for in * 1.128 that Countrey, by reason of the heat thereof, there are many such unnatural commixtions. It is a nimble, lively, and quick spirited beast, but fearful; it will eat white-bread, Apples, Sweet∣grapes, dryed in the Sun, Figs or Pears. There was one of them at Antwerpe sold for fifty Crowns. In France they call a Sagoin a little beast not much bigger then a Squirrel, and not able to en∣dure any cold. Some other affirme that a Sagoin is a bearded creature, but without a tail, of an ash-colour, not much bigger then a fist; but of this beast there is not any author writeth more then is already rehearsed.

Of the Bear-Ape ARCTOPITHECUS.

THere is in America a very deformed beast which the inhabitants call Haut or Hauti, and * 1.129 the Frenchmen, Guenon, as big as a great African Munkey. His belly hangeth very low; his head and face like unto a childs, as may be seen by this lively picture, and being taken it will sigh like a young child. His skin is of an ash-colour, and hairy like a Bear; he hath but three claws on a foot, as long as four fingers, and like the thornes of Privet, where∣by he climeth up into the highest trees, and for the most part liveth of the leaves of a certain tree being of anexceeding height, which the Americans call Amahut, and thereof this beast is cal∣led

Haut. Their tail is about three fin∣gers

[illustration]

long, having very little hair there∣on; it hath been often tried, that though it suffer any famine, it will not eat the flesh of a living man; and one of them was given me by a Frenchman, which I kept alive six and twenty dayes, and at the last it was killed by Dogs, and in that time when I had set it abroad in the open aire, I observed, that although it often * 1.130 rained, yet was that beast never wet. When it is tame it is very loving to a man, and desirous to climb up to his shoulders, which those naked Americans cannot en∣dure, by reason of the sharpeness of his claws.

Of the SIMIVULPA, or Apish-Fox.

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THose which have travelled the Countrey of Payran, do affirme, that they have seen a four-footed beast, called in Latin, Simiculpa, in Greek, Alopecopithecos, and in German, Fuchssaffe: in * 1.131 the forepatt like a Fox, and in the hinder part like an Ape, except that it had mans feet, and ears like a Bat, and underneath the common belly, there was a skin like a bag or scrip, where∣in she keepeth, lodgeth, and carryeth her young ones, untill they are able to provide for them∣selves, without the help of their dam; neither do they come forth of that receptacle, except it be to suck milk, or sport themselves, so that the same under-belly is her best remedy against the furi∣ous Hunters, and other ravening beasts, to preserve her young ones, for she is incredibly swift, running with that carriage as if she had no burthen. It hath a tail like a Munkey: there was one of them with three young Whelpes taken and brought into a ship, but the Whelps died quickly: the old one living longer was brought to Sivill, and afterward to Granado, where the King of Spain saw it, which soon after by reason of the change of aire and incertainty of diet, did also pine away and die. The like things doth Cardan report of a beast called Chiurca, in Hispania Nova, and Stadinius of a Suruvoy in America: but I conjecture that the former is this Fox-Ape called in Greek, Alopecopithecos, and of the Germans Fuschsaffe, the latter the Female Cynocephal, which carryeth her womb wherein lie her young ones without her belly. There is a fish called Glaucus, whereof the * 1.132 male swalloweth up all the young ones when they are indangered by other, and afterward yeeldeth * 1.133 them forth again safe and sound.

Of the ASSE.

THe Asse, is called in Latin, Asinus, in Greek, Ones and Killos, be reason of his labour in bea∣ring * 1.134 burdens, and of some Megamucos, because of his unpleasant voice: Of others Cochutous, or Canthon, from whence cometh Cantharus, that is, a Scarabee or Flie, bred of the dung of Asses. The Hebrew call it Chamor, Deut. 5. and the Persians, Care, the latter Hebrews do indiffe∣rently * 1.135 take Gajedor, Tartak, and Caar for an Asse; the Italians, L'usino, the Spaniards, Asno, the French, Ʋng asne, the Germans, Esel, Mul, Mulle-resel, and the Illyrtane, Osel; the which Beast is

intituled or phrased with many Epithets among Poets; as slow, burthen-bearing, back-bearing, * 1.136 vile, cart-drawing, mill-labouring, sluggish, crooked, vulgar, slow-paced, long-eared, blockish, braying, idle, devil-haired, filthy, saddle-bearer, four-foot, unsavoury, and a beast of miserable condition; besides many other such titles in the Greek. Yet this silly beast hath among the Astro∣nomers found more favour, for in the sign Cancer there are two Stars called the two Asses, placed there as some say, by Bacchus, who in his fury which Juno laid upon him, travelled to the Dodanaean * 1.137 Temple of Apollo to recover his wits, by the counsel of the Oracle, came to a certain lake of water, over which he could not passe, and meeting there two Asses, took one of them, upon whose back he was safely carried over drie foot. Afterward, when he had recovered his wits, in thankfulness for that good turn, he placed the two Asses amongst the stars.

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Howsoever this may be a fabulous commendation of this beast, yet holy Writ teacheth us, that * 1.138 an Asse saw an Angel, and opened his mouth in reproof of his master Balaam: and our most blessed Saviour rode on an Asse to Jerusalem to shew his humility: and Sampson out of the jaw-bone of an Asse, quenched his thirst. Apuleius in his eleven books of his golden Asse, taketh that beast for an Emblem, to note the manners of mankind; how some by youthful pleasures become beasts, and * 1.139 afterward by timely repentant old-age, are reformed men again: Some are in their lives Wolves; some Foxes, some Swine, some Asses, and so other may be compared to other beasts: and as Ori∣gen saith, only by pleasure is a man a horse or Mule, when a beastly soul liveth in a humane shape. * 1.140 This world is unto them as an inchanted cup of Circes, wherein they drink up a portion of oblivion, * 1.141 error and ignorance; afterwards brutizing in their whole life, till they taste the Roses of true science and grace inlightning their minds, which is their new recovery of humane wit, life, and un∣derstanding.

Asses are bred in Arcadia, wherefore proverbially, the best Asses are signified by the Arcadian * 1.142 Asse, and the greatest Asses by the Arcarnican Asse. In Timochain in Persia, are very beautiful Asses, whereof one hath been sold for thirty pounds of silver. Likewise in Rea, in Italy, in Illyria, Thracia, and Epirus, there are Asses but very small ones, although all other Cattel there are very large. In India among the Psilians, they are no greater then Rams, and generally all their Cattel are of a very small growth. In Scythia, Pontus, Celta, and the regions confining them, * 1.143 are no Asses bred, by reason of extremity of cold, for Asses are very impatient of cold. In Mysia there are also asses; but their flanks are crooked, and indented as if they were bro∣ken; whereupon a proverbial common speech ariseth (one having a broken flanke) for a Mysi∣an Asse.

Asses are ingendred both by their own kind, and also by horses, for they chose stallions and put * 1.144 them to their Asses, who have large bodies, well-set legs, strong necks, broad and strong ribs, brawny and high creasts, thighes full of sinews, and of black or flea-bitten colour (for a Mouse-colour is not approved) wherefore he that will have a good flock of Asses, must look that the male and female be sound, and of a good age, that they may breed long time, and out of a good Seminary, as of * 1.145 Arcadia or Rea: for as the best Lampreyes are in Sicilia, and the delicate fish Helops in Rhodes and

not elsewhere; so are best Asses in those forenamed places. When they make choise of a Stallion, they look principally that he have a great head. An Asse is more desirous of copulation then an Horse, * 1.146 and both male and female do couple at thirty moneths, although it prove not untill three years, or three and a half. Men say that Anna the father in law of Esau, did first invent the copulation of * 1.147 Horses and Asses together; for as a Horse doth cover a she Asse, so an Asse will cover a Mare, and an Asse will sooner fill the lust of a Mare then a Horse.

If a Horse cover a female Asse which hath been entred by a male Asse, he cannot alter the seed of * 1.148 the Asse: but if an Asse cover a Mare which a Horse hath formerly entred, he will destroy the seed of the Horse, so that the Mare shall suffer abortment, by reason that the seed genital of an Asse is * 1.149 more frigid, then an Horses. The Mares of Elis cannot at all conceive by Asses copulation, and there is more abortments falleth out by commixtion of Horses with Asses, or Asses with Mares, then when every kind mingleth amongst themselves. It is but a superstition of some, which affirme that an Asse cannot conceive for so many years, as she hath eaten grains of Barly corn defiled with * 1.150 womens purgation; but this is certain, that if an Asse conceive not at the first losing of her teeth, she remaineth barren. They are not coupled in generation in the Spring Aequinectium, like Mares and other beasts; but in the Summer Solstice, by reason of their cold natures, that they may bring forth their young ones about the same time, for in the twelfe moneth after their copulation, they render their Foles. If the males be kept from labour they are the worse for generation, wherefore * 1.151 they are not to be suffered idle at that time; but it is not so with the female, she must rest, that the Fole may be the stronger: but presently after she is covered, she must be coursed and driven to and fro, or else she will cast forth again the received seed.

The time that she goeth with young, is according to the male kind by which she is covered, * 1.152 for so long as the male lay in the belly of his dam, so long will the Asse carry her young before deliverance: but in the stature of body, strength, and beauty, the young one taketh more after the female then the male. The best kind of Asses are the Foles of a wild Asse and a tame female Asse. They use when an Asse is foaled, to take it from the dam, and put it to suck a Mare, that it may be the greater, which Fole is callid Hippothela, that is, a Horse suckling; and Mares will not be covered by * 1.153 Asses, except by such a one as was a horse-suckling. A she Asse will engender till she be thirty years old, which is her whole life long, but if she conceive often, she will quickly be barren; whereof their keepers must take such care, that they cause them to be kept from often copulation.

They will not Fole in the sight of man, or in the light, but in darkness; they bring forth but one a time, for it hath not been heard of in the life of man, that an Asse hath ever brought forth twins. As soon as they are conceived they have milk i•• their ••dders, but some hold not untill the tenth moneth. They love their young ones very tenderly for they will run through fire to come at them, but if there be any water betwixt them, it cooleth their affections; for of all things they love not to wet their feet. They will drive their young ones from sucking at the sixth moneth, because of the pain in their udders, but their keepers wean them not till a whole year after their foaling, Their milk is so thick that it is used in stead of sodder: a Mares is more thin, and a Camels is thinnest of all. It is mortal to their young ones to tast the dams milk for two dayes after their foaling, for the food is so fat that it breedeth in their mouthes the Colostracion or Beestings.

Touching their several parts, they have teeth on either chap like a Man and a Horse, an Asse and a * 1.154 Mule have 36 teeth, and joyned neer together: the bloud of Asses and Buls is the thickest of all other, as the bloud of man is the thinnest: His head is great and his ears long and broad: both male and * 1.155 female lose their fore-teeth in the thirtieth moneth of their age, and the second to the first, in the sixt moneth; their third and fourth teeth are called Gnomons, that is, Regulars, because by them there is a tryed rule to know their age; and those teeth also they lose in the sixt moneth. The heart of an Asse is great, as all other fearful beasts have. The belly is uniform as in other beasts that have a solid or whole hoof. It wanteth a gall, and hath two udders betwixt the thighes, the forepart of the back neer the shoulder is weakest, and there appeareth the figure of a Crosse, and the hinder part neer the loins is stronger. The hoofs are whole and not parted: the Stygian water is so * 1.156 cold that nothing can hold it, except the hoof of an Asse or Mule; although Aelianus affirme, that it cannot be contained but in the horns of Scythian Asses. Their tails are longer by one joint then a horses (though not so hairy). They are purged with monethly courses more then Sheep or Goats, and the urine of the female is more thin then the males. If an Asse was hindered by any disease from making water, certain superstitious persons for the ease of the beast, muttered this charm:

Gallus bibit & non merit, Myoxus meiit & non bibit: that is, The Cock drinketh and maketh not water, * 1.157 The Dormouse maketh water and never drinketh.

They will eat Canes or Reeds, which to other beasts is almost poison: wherefore in the old time * 1.158 an Asse was dedicated to Bacchus as the Canes were sacred unto him: and at the time of their copu∣lation they give them herb Basill to stir up their lust: They will be satisfied with any never so base * 1.159 food, as chaffe, whereof there is abundance in every Countrey, young thornes and fruits of trees, twiges of Osier, or a bundle of boughs to browse upon: in so much as Q. Hortentius was wont to say, that he had more care that his Barbels should not hunger in his fish-pools, then his Asses in Rosea: but the young ones newly weaned must be more tendered, for they must be fed with hay, chaffe or Barley, green corn, or barley bran. Asses will hardly drink but at watering places in their folds, or such as they have been accustomed withall, and where they may drink without wetting

their feet; and that which is more strange, they cannot be brought to go over hollow bridges, through which the water appeareth in the chinks of the planks; and when in travail they are very thirsty, they must be unladen and constrained to drink; yea, Herodotus reporteth, that there are certain Asses among the African shepherds, which never drink. When they sleep they lie at length, and in their sleep conceive many forceable dreams, as appeareth by their often beating back their hinder legs, which if they strike not against the vain aire but against some harder substance, they are for ever utterly lamed.

When the Asses of Thuscia have eaten Hemlock, or an herb much like unto it, they sleep so * 1.160 long and strangely, that oftentimes the Countrey men begin to flea them, and on the suddain their skins half taken off and the other half on, they awake, braying in such horrible manner, that the poor men are most dreadfully affrighted therewith. Their voice is very rude and fearful, as the Poet said;

Quirritat verres, tardus rudit, uncat assellus.

And therefore the Grecians to express the same, haved faigned many new words, and call it Ogkethmos, * 1.161 as the Latins, Byders; that is, to utter forth a voice in a base and rude manner. The Poets feign, that at that time when Jupiter came to war with the Gyants, Bacchus and Vulcan, the Satyres and Sileni assisted and attended him, being carryed upon Asses. When the time came that the battell began the Asses for very fear brayed most horribly, whereat the Gyants not being ac∣quainted with such strange and unknown voices and cries, took them to their heels and so were overcome.

In the sacrifice of the Godesse Vacuna, an Asse was feasted with bread, and crowned with flowers, hung with rich Iewels and Peytrels, because (as they say) when Priapus would have ravished Vesta * 1.162 being asleep, she was suddenly awaked by the braying of an Asse, and so escaped that infamy. And the Lampsaceni in the disgrace of Priapus did offer him an Asse. But this is accounted certain, that among the Scythians by reason of cold, an Asse is never heard or seen; and there∣fore when the Scythians set upon the Persians, their Horses will not abide the braying of * 1.163 Asses, wondring both at the strangeness of an Asses shape, and rudeness of his cry: wherefore there are certain birds, resembling in their chattering the braying of Asses, and are therefore termed Onacratuli:

When an Asse dyeth, out of his body are ingendred certain Flies, called Scurabees. They are * 1.164 infested with the same diseases that Horses be, and also cured by the same meanes (except in letting of bloud) for by reason their veins be small and their bodies cold, in no case must any bloud be taken from them.

Asses are subject to madness when they have tasted to certain herbs growing neer Potnias; as are * 1.165 Bears, Horses, Leopards and Wolves: they only among all other hairy beasts are not troubled with either tikes or lice, but principally they perish by a swelling about the crown of their pasterne, or by a Catarrhe called Malis, which falling down upon their liver they die, but if it purge out of their nostrils they shall be safe: and Columella writeth, that if sheep be stabled where Mules or Asses have been housed, they will incur the scab. There is great use made of the skins of Asses, for the Germanes do make thereof a substance to paint and write upon, which is called Eselshut. The Arabians have a cloth called Mesha, made of Asses and Goates hair, whereof the inhabitants of their deserts make them tents and sacks. It is reported that Empedocles was called Colysancmas, because when the Agri∣gentines were troubled with winds by hanging about their City innumerable Asse skins, he safe-guarded them from the winds: whereupon some have thought (but falsly) that there was some secret in Asses skins, against outragious Tempestes.

The bones of Asses have been used for pipes, the Artificers made more reckoning of them then * 1.166 of the bones of Hartes, and therefore Esop in Plutarch wondereth that so grosse and dull a creature, should have such shrill and musical bones; and the Busirites called the Philosophers Naucratites, because they played musick upon Asses bones, for they cannot abide the sound of a trumpet, because it resembleth the voice of an Asse, who is very hateful to them for Typhons sake.

Maecenus allowed the flesh of young Asses to be eaten, preferring it before the flesh of wilde Asses, and this custome also prevailed at Athens, where they did eat the flesh of old Asses, which hurteth the stomach, having in it no good juice or sweetness, and is very hard to be digested. In like sort about the coasts of Alexandria, men use to eat the flesh of Asses, which begetting in * 1.167 their body much melancholick and adusted humor, causeth them to fall into the Elephantia or spotted leprosie.

Asses are tamed at three years old, and taught for those businesses which they must be ap∣plied unto; some for the mill, some for husbandry and the plough, some for burthens and carriage, some for the wars, and some for draught. Merchants use Asses to carry their wine, oil, corn, and * 1.168 other things to the sea-side; wherefore the Countrey man maketh principal account of this beast for his carriage to and fro, being fit to carry both on his neck and on his back: with them they go to market with their wares, and upon them bring home their houshold necessaries.

—Tardè costas agitator, aselli, Vilibus aut onerat pomis, lapidem{que} revertens, Incussum, aut atrae massam picis urbe reportat.

They grind in their mils and fetch home their corn, they plough their land, as in Campania, Lybia, and Boetia, where the ground is soft, and in Byzantium that fruitful Countrey, which repayeth the * 1.169 husbandmans labor with increase of an hundred and fifty times more then the seed, and where in drie weather their ground is not arable with the whole strength of Buls, yet after a little rain, one Asse in one end of a yoak, and an old woman at the other end, do easily draw the plough, and open the earth to sow their seed: wherefore Cato said merrily, that Mules, Horses and Asses, keep no holy-dayes, except they be such Asses as keep within doors. In like sort they draw from place to place * 1.170 the carts of Bakers, or Carts laden with any other carriage, if it be not over great.

The people Carmani (by reason they want Horses) use Asses in their wars, so also do the Scaracori, who never use them in mils or any such base works, but upon them undertake all their martial perils. There was a custome amongst the Cumani, that when a Woman was taken in Adultery, she was * 1.171 led to the Market, and there set upon a bare stone, afterwards she was set upon a bare Asses back, and so carryed throughout the City, then brought back again to the former stone for a publick * 1.172 spectacle to all the City, whereby she remained infamous all her life after, and was called Onobatis, that is, one that had ridden an Asse; and the stone whereupon she stood, was accounted an un∣lucky, * 1.173 and an odious place for all posterity. In like sort among the Parthians, it was held a dis∣graceful thing to ride or be carryed upon a bare Asses back. The dung of Asses is pretious for a * 1.174 garden, especially for Cabages; and if an Apple tree be dying, it may be recovered by washing it in Asses dung by the space of six dayes; and some have used to put into Gardens the skull of a Mare or she Asse that hath been covered in copulation, with perswasion that the Gardens will be the * 1.175 more fruitful.

Asses are of very foolish conditions and slender capacity, but yet very tame, not refusing any manner of burthen although it break his back: being loaded, it will not out of the way for any man or beast, and it only understandeth the voice of that man, with whom it is laboured, know∣ing also the way whereunto it is accustomed. Ammonianus was in such love with an Asse, and hold∣ding him of so great a capacity, that he had one continually to hear his Lectures of Philosophie. Galen affirmeth, that an Asse understandeth genus, species & individuum, because if you shew him a * 1.176 Camell that never saw one before, he is terrified and cannot indure his sight: but if he have been accustomed to such a sight, if you shew him never so many, he is not moved at them. In like sort, he knoweth men in general, being not affraid of them, but if he see or hear his keeper, he knoweth him for his keeper or master.

There was a cunning player in Africa, in a City called Alcair, who taught an Asse divers strange * 1.177 tricks or feats; for in a publick spectacle, turning to his Asse (being on a scaffold to shew sport) said, The great Sultan purposeth to build him an house, and shall need all the Asses of Alcair to fetch and carry wood, stones, lime, and other necessaries for that business; presently the Asse falleth down turneth up his heals into the air, groneth, and shutteth his eyes fast, as if he had been dead: while he lay thus, the Player desired the beholders to consider his estate, for his Asse was dead; he was a poor man, and therefore moved them to give him money to buy another Asse. In the mean time having gotten as much money as he could, he told the people he was not dead, but knowing his ma∣sters poverty, counterfeited in that manner, whereby he might get money to buy him provender, and therefore he turned again to his Asse and bid him arise, but he stirred not at all. Then did he strike and beat him sore (as it seemed) to make him arise, but all in vain, the Asse lay still.

Then said the player again, our Sultan hath commanded that to morrow there be a great triumph without the City, and that all the noble women shall ride thither upon the fairest Asses, and this night they must be fed with Oates, and have the best water of Nilus to drink. At the hearing whereof, up started the Asse, snorting and leaping for joy: then said the Player, the Governor of this Town hath desired me to lend him this my Asse for his old deformed wife to ride upon; at which words the Asse hangeth down his ears, and understanding like a reasonable creature, began to halt as if his leg had been out of joint; why, but said the Player, had thou lifer carry a fair young Woman? The Asse wagged his head in token of consent to that bargain, go then (said the player) and among all these fair Women, chuse one that thou mayest carry; then the Asse looketh round about the Assembly, and at last went to a sober woman and touched her with his nose, where∣at the residue wondered and laughed, shutting up the sport, with crying out, An Asses Woman, An Asses Woman, and so the Player went unto another Town.

Such things do serve to teach us that Asses are not altogether indocible, besides in their own nature they know how to refresh themselves in their weariness, by wallowing on the ground, and * 1.178 being overcome with melancholy humor, they naturally look for the hearb Ceterach or Finger-fearne to cure them. When the Asses of Maurusium are bound to a journey, they set forward so fast, that a man would think they rather flew then ran; but being overwearyed they are so abased, that * 1.179 they send forth tears, and then are they drawn at Horses tails to their journeys end.

The Asse is never at peace with the Crow, because it longeth for the Asses eyes, likewise the bird Salem, for when the Asse cometh to the thornes, to rub himself where the said bird buildeth her

nest, the Asse spoileth it, wherefore the said bird maketh continual assault upon him. In like sort the Colota or Stellio, for it sleepeth in the managers, and creepeth up into the Asses nose to hinder him from eating.

The Wolf is also an enemy to the Asse, for he loveth his flesh, and with small force doth he * 1.180 compasse the destruction of an Asse, for the blockish Asse when he seeth a Wolf, layeth his head on his side, that so he might not see, thinking that because he seeth not the Wolfe, the Wolfe cannot see him; but the Wolfe upon this advantage setteth upon the beast on the blind side, and easily destroyeth the courageless Asse. Another argument of an Asses stupidity, is that he careth not for his own life, but will with quietness starve, if meat be not laid before him. Wherefore it is ap∣parent that when a dull Scholar not apt to learn, is bid to sell an Asse to signifie his blockishness, is * 1.181 no vain sentence; therefore they which resemble Asses in their head, round forehead, or great face, are said to be blockish; in their fleshie face, fearful; in broad or great eyes, simple; and like to be mad in thick lips, and the upper hanging over the neather, Fools; and in their voice, contumelious and disdainful. To conclude, the ancients have made many significations of Asses and their shapes, making a man with an Asses head to signifie; First, one ignorant of manners, histories, and Coun∣tryes. Secondly, immoderate riot of stubborn persons in Scripture is deciphered in an Asse. Thirdly, impudency and shamelesness, because an Asse will not for any stripes forsake his own wayes. Fourthly, the Jewish people, who like Asses could not understand the evident truth of Christ in the plain text of Scripture, wherefore our Saviour secretly upbraided their dulness, when he rode upon an Asse. Fiftly, the Egyptians by an Asse, noted a man without all divine knowledge; wherefore they used to take an Asse and follow him with all despight, beating him from place to place till he brake his own neck; for they believed that an Asse was possessed of a Devil. Sixtly, Indocibility, by an Asse bridled. Seventhly, the snares of flatterers; for their Priests set an Asse be∣tween flowers and ointments, neither of both partaining to an Asses skill; teaching thereby how mighty men fall by treachery of flatterers. Eightly, a Woman dissembling her Pregnancy. Ninth∣ly, by a man weaving a cord, and an Asse behind him biting it asunder; they signifie, a painful husband and a prodigal wife. Tenthly, a good Vine-dresser, for when an Asse did bite of the branch of a vine, it was observed that the next year the Vine was more fruitful. Finally, base servisity, trifling sluggishness, good fortune, Tyrants, and fools, are Hierogliphically comprized under the discourse of Asses.

Touching such medicinal vertues as have been tried and found to be in the several parts of Asses, by learned and approved writers, now in the conclusion of this History they shall be briefly remem∣bred, and so this Narration be finished.

A draught or two of the same water whereof an Asse or an Oxe hath drunk, will ease the head-ache, * 1.182 the forehead of an Asse tied to the flesh of one that hath the falling evill, cureth him; and the brain of an Asse steeped in sweet water and infumed in leaves, whereof taken for certain days, half an * 1.183 ounce, easeth the falling evill: the number of which dayes cannot be less then thirty, but this is very ridiculous, that if a man hurt by a Scorpion, do whisper his harme in the ear of an Asse, pre∣sently the hurt ceaseth. When one is vexed with a Quotidian Fever, with three drops of bloud out * 1.184 of the vein of an Asses ear, put into eighteen ounces of water and drunk by the patient, easeth that pain.

The liver of an Asse burnt, driveth away venomed things, and the same dried and beat to powder, * 1.185 helpeth the Cough and shortness of breath, and rosted to be eaten, if it be eaten fasting it is against the falling evill. Other say, if it be mixed with Opponax, and instilled into the mouth forty days to∣gether, defendeth infants from the aforesaid sickness. Also the heart of a male black Asse, eaten * 1.186 with bread at the evening, in the first or second day of the Moon, is good against the falling evill. The liver dried with Parsely, and three Walnuts clensed from the pill and put into hony, is mar∣vellous * 1.187 good for one that is liver sick; the ashes of it mixt with oil, taketh away Wens; and the ashes of the liver and the flesh is good against the chapping, clefts, or slisters in the body, which come by cold: but Dioscorides; whom I rather follow, attributeth both these virtues to the ashes of the hoof. He that is sick of the milt, may be holpt with the old milt of an Asse, if he eat thereof every day dryed and fasting, he shall find ease by it within three days. The same first dryed and * 1.188 then steeped in water, maketh the dugs full of milk, so also doth the Spleen, and the Spleen with sewet of a Bear, and oil made as thick as hony, by anointing the eye-lids therewith restoreth the hairs * 1.189 which are wanting. The reins exenterated, bruised and put into new pure wine, do help the bladder, and stay the incontinency of the Urine. The same dried, burned, and beaten into very small * 1.190 powder, whereof a nut shell full put into two cups of pure wine and drunk off, cureth the Strangury.

It is thought, that with the powder of the Asses genital, the hair may be made grow thicker: * 1.191 and the same beaten with lead and oil, and annointing the head where gray hairs are shaven off, keep∣eth from more gray hairs. The stones of an Asse kept in salt and sprinkled in a potion of Asses milk or Water, helpeth the falling evill. The Gall of an Asse or a Bull, either of them, severally broke into Water, taketh away the spots in the face, if after the patients skin be pilled, he must keep him∣self from sun and wind.

The bloud of an Asse stayeth the flux of 〈…〉〈…〉ud coming from the skin or films of the brain; and * 1.192 two or three drops of the same drunk with wine, cureth the Quotidian Fever: the self same thing is reported of the bloud let out of the vein in the ear. The bloud of the Fole of an Asse with wine,

cureth the Kings evil. The sroath or scum of Nitre with the fat of an Asse or the fat of a Sow; * 1.193 cureth the botings of Dogs: and if there be any scars in the body, the fat maketh them of the same colour with the residue of the body. And if one vexed with the Falling evill, be annoin∣ted with the suet or fat of an Asse, it will ease them very much; likewise the marrow of Asses helpeth the Scabs from a man, and with the suet the places infected with Catarrhs, Leprosies, or * 1.194 Scars, receive their former colour; and the skin laid upon young Infants, maketh them without fear. And if the bill of a Heron wrapped in an Asses skin, be bound to ones forehead, it provo∣keth sleep.

A Palsie man will fall down if he taste of the perfume made of the hairs of an Asse or Mule. The ashes of the hairs of Asses, stayeth bleeding; and the same hath the more force if they be of a * 1.195 male, and be mixed with Vinegar and laid in wooll to the issue bleeding. The bones of an Asse broken and sod, are very soveraign against the venom of a Sea-hair-fish. The powder of an Asses hoof drunk a moneth together, two spoonfuls at a time, helpeth the Falling evill very greatly: and the same mixed with oil, helpeth the Kings evill; and being put upon Kibes or Chil-blanes, cureth them. The hoofs of Asses burned and beaten to powder, given to them that have the Falling evill in * 1.196 drink, helpeth them speedily; also a burned hoof is mingled with many medicines, to cure the swelling of the Navel in children; and the hoofs perfumed procure speedy deliverance in travel * 1.197 of young, that the dead thing may come forth, otherwise it is not used, for it will kill the living young ones.

The dust thereof with the milk of an Asse, by annointing cureth the Scars and Webs of the eyes, and as Marcellus saith, only the parings of an Asses hoof scraped and mingled with a womans milk; and they say, that if an Epileptick man wear a ring made of an Asses hoof wherein is no blackness, it will preserve him from falling. The powder of an Asses hoof burned and beaten, laid in Vinegar and made in little bals, and one of them put into the mouth and there held, helpeth the looseness and pain in the teeth. There is a collection of certain hard matter about an Asses legs, called Lichen, * 1.198 which if it be burned and beaten, and put into old oil, will cause hairs to grow out of baldness, and it is of such force, that if it be applyed to a womans cheek, it will produce the same effect, and mingled with Vinegar it raiseth up the Lethargike man.

And if a man take the Ring-wormes growing naturally on Asses legs, and shredding them into * 1.199 powder put them in Vinegar, it stayeth all pain in the head, which maketh one sleepy. The flesh of Asses sod in pottage helpeth them that have the Phthisis or disease of the Lungs, and there are some which prescribe the taking of Asses flesh, or the bloud, of Asses mingled with Vinegar, to be ta∣ken forty days together against the falling evill. The milk of an Asse mingled with hony and * 1.200 drunk, loosneth the belly, and therefore Hippocrates gave it for a gentle purgation, being moister then any other kind of milk, and fitter to take down the belly. It will also ease the tooth-ach, if the * 1.201 teeth be washed in it, and fasten them that are loose, being very good to wash the teeth withal. Galen gave Asses milk mixt with hony, to one in a Consumption when he came newly from a bath, and therefore it is given in Fevers Hecticks, and all consuming diseases, because the substance of it is fitter for detersion then nutriment: when the brests, are in pain, by drinking Asses milk they be holpt; and the same mingled with hony, causeth. Womens purgation; by drinking Asses milk, an exulcerate stomach is relieved: likewise all other pains in the stomach, which come of sadness or sor∣row, sighing, and desperation: and Heraclides gave Asses milk with Anniseed to one that had his lights stopped, and it is likewise commended against the Cough, extenuation, spitting of bloud, Dropsie, and * 1.202 hardness of the Spleen, but it is not good for a weak head troubled with giddiness or noise, yet will it loosen the hardness of the belly in a Fever.

It is also privately used against eating of Morture, White-lead, Sulphur, and Quicksilver; and when a mans meat doth not neither nourish nor digest, let him drink Asses milk safely: and it is also good to gargarize in sore chaps or throats. Likewise in a Fever when there is no head-ache. The ancient * 1.203 in old time gave Asses milk to children before meat, and for want thereof Goats milk; for sore mouthes it must be gargarized. It is very profitable against the Colick and Blondy-flux, if hony * 1.204 be put thereto; loosness or desire of stool is taken away by drinking Asses milk: the whay or milk of an Asse did Hippocrates prescribe against the Consumption of the reins or back; and the same with the root of a pomgranat against the looseness and other diseases of the belly to be drunk.

Also there are examples where the whay of Asses milk have helped the Gowt, both in hand and * 1.205 foot: sweet water with Asses milk is wholesome against poison of Hen-bane, and other poisons, but it must be used new, or else soon after warmed: This milk will make womens skins whiter; wherefore Pappea, the wife of Demitius Nero carryed about with her in her progress fifty milch Asses, wherewith she did use to bath her self.

The Urine with the own dung, healeth straight shooing, scabs in a man, and the roughness of the nails. It taketh away the scurffe of Oxen. It is given in drink, to cure them that have ache in their reins, and with Pepper-wort it is prositable against Suppurations and Apostems in the flesh. If any, * 1.206 be hurt by the Stars, wash them in Asses stale, mingled with Spiknard: the same force hath it a∣gainst cornes and all hardness or thickness of skin. The dung of Asses new with oil of Roses, distilled warme into the ears, helpeth deafness; and pushes or suddain boils of the head, are cured with the juice of Asses dung, and of Sea-onions beat to powder, and the fat of beef, layed to the boils like a * 1.207 plaister: both the dung of Asses and Horses either raw or burnt mingled with Vinegar, restraineth bleeding both in Fluxes and Wounds, used like a plaister, being new and mingled with Vinegar; and

for the bleeding at the nose, snuffe in the ashes of Asses dung burnt to powder. The dung * 1.208 of Asses cureth the Piles, and the same dried and moistened in wine being drunk of Cattel which are stung with Scorpions, cureth them if it be at grasse; and it is found true by long experience, that the dung of an Asse rubbed, in quantity two spoonfuls, and taken every day, deli∣vereth one from the falling evill.

mitis prodest ex ubere succus asellae, Si tepido vino infundas ac mella piperque.

This is good against the gall and running over thereof, if it be mingled with warm wine, pepper, and hony. The Syrians call the dung of a young Fole which it first castest up after the foling, Polean; and give it against the sickness of the milt.

In sapa decoctum colo magnopere prodest.

The same is good against the Colick and the Bloudy-flux. The juice of Asses dung, Asses milk, and sweet wine, anointed on the sick member, cureth the Gowt: and the same stayeth the flowres of women with child; the juice hereof cureth the closing up of the eyes in the night. The skin wherein the young Fole lyeth in the dams belly being smelled unto by him that hath the Falling evill, it easeth him. Anaxilaus hath reported, that if the excrements of a Mares copulation be burned, there will appear monstrous shapes of Horses heads. If a Horse have a web in his eye, mingle together the milk of an Asse, the bloud of a Dove, and the dew of Cabages, and anoint him therewith: and there be some which take of the dirt where an Asse hath made water in the way, and therewith anoint the Scabs of sheep for their recovery: but when one is strucken with a Scorpion, the Asses dung must be presently applyed, or else it profiteth nothing in that malady.

Of the Hinnus, Innus, and Ginnus, Mannus, mannulus, Befi & Burdenes, &c.

THere is no language besides the Greek that have any words to express these Beasts, and the Latins have derived these termes from them. These are beasts of a small size, as dwarfes among men, and therefore seldom seen in these parts parts of the world. They which are called Hinni, are * 1.209 conceived of a Horse, and a she Asse, who although they take their denomination from the male, yet do they more resemble the female. In ancient time, the males which were conceived of a Horse and a she Asse, were called Hinnuli, and likewise of an Asse and a Mare, Muli; so are the young ones of little Goats, Deer, Hares, and other like: although some take Innuli for the young Harts, and the * 1.210 Hinni and Hinnuli for the breed of a Horse and an Asse; so that there appeareth two kinds, and both of them transplanted out of other.

The Hinnus is lesse then the Mule, but more ruddy, having ears like a Horse, and a mane and tail like an Asse, lying in the womb before the foling twelve moneths like a Horse, and are brought up * 1.211 like little Horses, whose age is discerned by their teeth, and they are sometimes procreated of a Horse and a Mule, and because of their aptness to beare, they are called Burdones, or else of Bardus by reason * 1.212 of their folly and slowness.

Manni and Mannuli are very little low horses, being very gentle and easie to be handled, being cal∣led * 1.213 also among the Civilians, Burdi. There is in France, not far from Grationopolis, a kind of Mules which in the Countrey speech are called Iumar, being bred of an Asse and a Bull, and in the Helve∣tian Alpes beyond Curia, about the Town Speluga, I have been sincerely informed, that there was a Horse conceived of a Bull and a Mare, and therefore Scaliger saith, that such a fole is called Hinnulus, whereof he reporteth he had seen many, and he himself had two of them, and at that instant had only one female, betwixt whose ears there were two bony bunches about the bigness of half a Wal-nut, giving evident testimony by the forehead, that her father or Syre was a Bull: and some say that this kind want their upper teeth: and their underchap doth in a deformed manner stretch forth it self beyond the upper, as it is in many fishes, being called of the Gabala and Arverni, Befi: And at this day there is in the Court of France a certain beast which in the former part is like an Asse, and in the hinder a Sheep. In Ferraria among other strange beasts, they nourish dwarvish * 1.214 Asses, of whom Martial made a Distichon to this effect, that they are not so high as a man, when he sitteth on the ground.

His tibi de mulis non est metuenda ruina: Altius in terris pene sedere soles.

For the Innus, and Ginnus, or Hinnus, they are conceived by a Mule and a M••re, which are very small by reason of some disease the dam that beareth them hath in her belly: the word Iuis signifying a young or new born Nephew, and is attributed to this kind of beasts, because they never exceed the quantity of a young fole. Both the Mule and the Burdo remain barren and never conceive, these neigh * 1.215 like a Horse, and that brayeth like an Asse. A Musimon is a short Horse, Asse, or Mule.

Of the Wild Asse.

A Wild Asse, called of the Latins, Onager; of the Hebrews, Arod and Ere, and as Sebastian Munster affirmeth, Meroda and Arda; in the German tongue it may be termed Ein Waldesell, and the young ones are called Lalisions.

Dum tener est Onager, solaque lalisio matre * 1.216 Pascitur: hoc infans, sed breve nomen habet.

These wild Asses are not Elks, as some have reported of Elks, nor that Oryx which the ancient wri∣ters do constantly affirm to live in a continual thirst, as for the most part wild Asses do. Of these Asses are great store in Phrygia, Lycaonia, and Africa, and it is said, that the Saracen King of Tunis in * 1.217 Africk, sent unto Ferdinand King of Naples, a goodly great wild Asse, such an one as hath not been seen in this part of the world.

Apollonius affirmeth, that he saw wild Asses in great plenty beyond Catadupa in Egypt; so are there many in Cauda, an Island neer Cre••t: in Persis, in Asia, in Madera, and Abasia, Arabia desert, Maurita∣nia, and Armenia. Callisius reporteth that there are such wild Asses in that region under the Equi∣noctial towards the East and South, of wonderful stature, their skins (beside the usual manner) being * 1.218 of divers colours, interlined variably with white and black, and the Zones and strakes descending from the top of the back unto the sides, and there divided by their winding and turning, make the foles appear of admirable variety.

These Asses love the highest Mountains and rocks, as holy Scripture teacheth, Jer. 14. The Asses stood in the high places and drew in the wind like Dragons: which words gave occasion to some to imagine, that wild Asses would quench their thirst with the wind without water; whereas it is the manner of all wild beasts, in extremity of thirst, to gape wide and greedily draw in the cold refresh∣ing air, and they will not drink but of pure fountain water. They live in flocks and great compa∣nies together, but in desolate places: the males going before the females, and commonly one male will lead and rule the whole flock of females, being exceeding swift, and fearful, and therefore do they often change their places of abode; and yet it is observed, that the wild Asses of Licia never go over the mountain that divideth them from Cappadocia.

They engender among themselves, their females being much more lustfull then the males, and * 1.219 therefore do the males observe and watch them with a jealous eye toward their own foles, especially after they have conceived; and the female as warily avoideth the sight of the male, espcially at the time of her foling; for if she bring forth a female, the male receiveth it with all love, joy, and wel∣come; but if a male, then doth he with angry and envious countenance look upon it, taking it heavily that another male is bred, which in time may in the fathers place possess his dam; wherefore in a raging madness he falleth upon the fole, seeking by all his power to bite off his stones; the poor female although weakned with pain of delivery, yet helpeth her young one against the fathers rage, and like a Mother who seeing her Son slain in war, embraceth his bleeding corps, and cryeth out with doleful voice, tearing her cheeks and bleeding betwixt her brests: so would you think this silly female Asse, to mourn for her fole, now ready to die by the Sires cruelty; saying, O my husband why is thy aspect so ireful? Why are thy eyes now become so bloudy, which even now were as white as light? Dost thou look upon the face of that monster Medusa? which turneth men into stones; or dost thou look upon some new hatched horrible Dragon, or the whelp of some Lion lately littered? Why wilt thou geld this our young one which nature hath given unto us both by procreation? O wretched beast that I am, which have con∣ceived an unhappy fole by the fathers wickedness! O my poor and unhappy son, which for a jealous fear art de∣prived of thy natural parts, not by the claws of Lions (for that I would endure) but by the unnatural and more then hostile teeth of thy own father.

These wild Asses have good and strong hoofs, their swiftness is compared to the wind, and in the time that they are hunted, they cast backward with their heels stones with such violence, as they pierce the brests of them that prosecute them if they be not very wary. They are of a large, broad, tall and beautiful body; long ears, and a silver colour, (that is as I ghesse) a bright cloud-colour, for it is but vain to imagine, that an Asse can be all white, for then were all the ancients deceived, which with one voice affirm, that he hath a black list on the back, at either side whereof are two white lines.

Their food is only grasse and herbs of the earth, whereby they grow very fat, their heart being * 1.220 the fattest part of their body, and they will not abide any flesh-eating beast, especially the Lion whom he feareth very much, for all these strong beasts devour and eat them. These Asses are very fit for civil uses, as for plowing and sowing, for being tamed they never grow wild again, as other beasts will, and they easily grow tame. It is observed, that the same being tamed, is most tame which before time was most wild. They love figs and meal above all things, wherefore the * 1.221 Armenians use to take a certain black fish bred in their waters which is poison, and covering it with meal the wild Asses come and lick thereof, and so are destroyed. The best of them are generated of a Mare and a wild Asse tamed, for they are the swiftest in course, of hardest hoof, a lean body, but of a generous and untireable stomach. The Indian wild Asses have one horn in their forehead, and

their body all white, but their head is red: So is there another beast in India very like a wild Asse, which the Inhabitants eat (as we have read) about the straights of Magellana: When these Asses * 1.222 are hunted with Dogs, they cast forth their time or dung, with the favour whereof the Dogs are stayed while it is hot, and by that means the beast escapeth danger: but the Asses of Mauritania are very short winded, and subject to weariness and stumbling, for which cause they are more easily taken, and the best of all are not so swift as a Barbary horse; besides their nature is, when they see a man to stand stone still, crying, braying, and kicking, till you come at them, and when one is ready * 1.223 to take them, they take their heels and run away. The Inhabitants of Arabia Desert, by many gins and other deceitful devises take them, and on horseback follow them till they tyre, or can strike them with their darts. Their flesh being hot, doth stink and taste like an other Asses, but boyled and kept two dayes hath a pleasant taste; yet doth it not breed good bloud, because it is viscous and hard to be concocted, although there be many which eat that, as also the flesh of Panthers and other such beasts.

Pliny teacheth that there is more vertue in the wild Asses milk and bones against venome and * 1.224 poison, then in the tame. Likewise, in the heel of an Asse, is a principal remedy against Apostema∣tions and bunches in the flesh, if it be applyed to the inner part of the thigh. The gall draweth out * 1.225 botches, and must be anointed upon impostumate scars. It is used also in Emplasters against Saint Antonies fire, the leprosie, and swelling in the legs and guts. The fat with oil of herbe Mary by a∣nointing the reins of the back, helpeth and easeth that pain which was engendred by wind. The spleen dryed to powder and drunk in wine or drink, is good against the sickness of the spleen. The flesh is good against the pain in the ridge and hip-bones: and Galen affirmeth, that the urine breaketh and dissolveth the stone in the bladder. The ashes of the hoof helpeth the falling evill, and mingled with oil, cureth the kings evill, and the looseness of the hair. The marrow easeth the Gowt, and the dung mixed with the yolk of an egge and applyed to the forehead, stayeth bleed∣ing: also the same curleth the hair if it be mingled with an Oxes gall and dryed: put into wine and drunk, cureth the sting of a Scorpion: and Zo•• an Hebrew affirmeth very constantly, that if a man look into an Asse; eye, it preserveth the sight, and hindereth the water that descendeth into the eye.

Of the Scythian Asses.

THe Asses of Scythia have horns wherein it is reported that the Stygian water of Arcadia may * 1.226 be contained, although it will eat through all other vessels be they never so hard. Sosipater brought of them to Alexander the great, who admiring the rareness, would not put them to any pri∣vate use, but sent them to Delphos, to be offered to Pythias; but that these can be properly called Asses, no man can defend, although Herodotus also affirm, that among the Africans called Aratours, * 1.227 there be Asses with horns.

Of the Indian Asses.

IT is questionable whether the Monoceros, commonly called a Ʋnicorne, the Rhinoceros, the Oryx, and the Indian Asse be all one beast or divers; for the Vnicorn and Rhinoceros have the same things attributed to them in stories, and differ in very few reports: but for the Asses of India, both Aristo∣tle, Pliny and Aelianus, joyntly agree, that they differ from all other whole-footed beasts, because they have one horn in the forehead, and so also have the Rhinoceros, Monoceros, and Oryx, but the In∣dians call a Ʋnicorne, Cartazono; and the horn so highly prized at this day, is thought to be of the Rhinoceros; but Aelianus and Philes acknowledge no other Ʋnicorne then the Indian Asse, who in bigness equalleth a Horse among the Indians, being all white on the body, but purple headed or red (as some say) black eyes, but Volateranus saith blew, having one horn in the forehead a cubit and a half long, whose upper part is red or bay, the middle black, and the neather part white, wherein the Kings and mighty men of India use to drink, adorning it for that purpose with sundry bracelets, pretious stones, and works of gold, holding for truth that all those which drink in those horns, shall be freed from annoyance of incurable diseases, as Convulsions, the Falling evill, and deadly poysons.

These wilde Asses exceed all other, both in stature of body, and also swiftness of foot, for at the first, they set forth very gently, and afterward speed their journey with better pace, so that it is very hard for any to follow them, but impossible to overgo them. The males take great pains in keeping their young ones, whom they continually watch and hide in the most remote and desert places they can finde. When they are hunted, they keep their weak young ones behind them, and fight for them very furiously, neither fear they to encounter horsemen. They are so strong, that no beast may stand before them, for they will receive the charge of Horses with such violence, that in their encounter they bite out their sides and tear their guts out of their belly: for which cause they are dreadful to Horses, who are most unwilling to joyn with them, for they never meet but they both perish.

They fight with their heels, but their teeth are most dangerous, for what they apprehend in

them they bring it clean away: and because of this rage, those which are of any years, can never be tamed. The great King of India doth once every year appoint all manner of fights both men and beasts, wherein are wilde Buls, tame Rams, these wild Asses with one horn, Hyaenaes and Elephants. To conclude, it is but a fable of Volaterranus, that saith, these Asses want a gall, for they have the bladder of the gall, a portion whereof drunk, cureth the falling evill.

Of the ALBORACH and AXIS.

THere are two other beasts to be added to the end of this rank, namely the Alborach among the Turks, being a fair white beast like an Asse, whereupon the Turkish Priests blasphemous idoia∣ters, perswade the silly Pilgrims of Mecha, that Mahomet was carryed up to heaven. The Axis, of which Pliny speaketh, is a wilde beast, having a skin like the Hinnulus aforesaid, but spred over with whiter spots, which is bred in India. Bellonius affirmeth, that he saw two of them in the Castle of Cair, a male and a female, and either sex wanted horns, having long tails down to their mid-legs like Deer, and differ very little from Deer, saving in their large white spots and yellow colour, yeelding a much more clear and sounding voice then a Deer, and the female thereof is smaller then the male. This beast is by idolatrous people, dedicated to their drunken god Bacchus.

Of the BADGER, otherwise called a Brocke, a Gray, or a Bauson.

[illustration]

THe Badger could never find a Greek name, although some through ignorance have foisted into a Greek Dictionary Melis, whereas in truth that is his Latin word, Mele or Meles, and so called, because above all other things, he loveth hony, and some later writers call him Taxus, Tassus, Taxo, and Albertus Magnus, Daxus. But whereas in the Scripture some translate Tesson, Tahas, or Tachasch, and plurally Techaseim, Badgers, yet is not the matter so clear, for there is no such beauty in a Badgers skin, as to cover the Arke, or to make Princes shooes thereof: therefore some Hebrews say, that it signifieth an Oxe of an exceeding hard skin. Onkelus translateth it Sasgona, that is, a beast skin of divers colours; Symmachus and Aquila a jacinct colour, which cannot be; but the Arabians; Darasch, and the Persians, Asthak; yet it may be rather said, that those skins spoken of Exod. 25. Numb. 4. Ezek. 26. be of the Lynx, or some such other beast: for Tachasch cometh neer Thos, signifying a kind of Wolf not hurtful to men, being rough and hairy in Winter, but smooth in Summer.

The Italians call a Badger Tasso, the Rhetians, Tasoh; the French, Tausson, Taixin, Tasson, Tesson, and sometime Grisart, for her colour: sometime Blareau, and at Paris, Bedevo. The Spaniards, Tasugo, Texon; the Germans, Tachs, or Daxs; the Illyrians, Gezwecz.

Badgers are plentiful in Naples, Sicily, Lucane, and in the Alpino and Helvetian coasts, so are they * 1.228 also in England. In Lueane there is a certain wilde beast, resembling both a Bear and a Hog, not in quantity, but in form and proportion of body; which therefore may fitly be called in Greek, Su∣arctos, for a Gray, in short legs, ears and feet, is like a Bear, but in fatness like a Swine. Therefore * 1.229 it is observed, that there be two kinds of this beast, one resembling a Dog in his feet, which is is cald Canine; the other a Hog in his cloven hoof, and is cald Swinish: also these differ in the fashion of their snowt, one resembling the snowt of a Dog, the other of a Swine: and in their

meat, the one eating flesh and carrion like a Dog, the other roots and fruits like a Hog, as both kinds have been found in Normandy and other parts of France and Sicilie. This beast diggeth her a den or cave in the earth, and there liveth; never coming forth but for meat and easement, which it maketh out of his den: when they dig their den, after they have entred a good depth for avoiding the earth out, one of them falleth on the back, and the other layeth all the earth on his belly, and so * 1.230 taking his hinder feet in his mouth, draweth the belly-laden Badger out of the cave, which disburde∣neth her cariage, and goeth in for more till all be finished and emptied. The wily Fox never makth a Den for himself, but finding a Badgers cave, in her absence, layeth his excrements at the hole of the Den, the which when the Gray returneth, if she smell (as the savour is strong) she forbeareth to enter as noisome, and so leaveth her elaborate house to the Fox. These Badgers are very sleepy, especially in the day time, and stir not abroad but in the night, for which cause they are called Luci∣fugae; that is, avoiders of the light. They eat hony, and wormes, and hornets, and such like things, be∣cause * 1.231 they are not very swift of foot to take other creatures. They love Orchards, Vines, and places of fruits also, and in the autumn they grow therewith very fat.

They are in quantity as big as a Fox, but of a shorter and thicker body; their skin is hard, but rough and rugged, their hair harsh and stubborn, of an intermingled grisard colour, sometime white, sometime black, his back covered with black, and his belly with white, his head from the top thereof to the ridge of his shoulder, is adorned with strakes of white and black, being black in the middle, and white at each side. He hath very sharp teeth, and is therefore accounted a deep-biting beast. His back is broad, his legs (as some say) longer on the right side then on the left, and therefore he runneth best when he getteth to the side of a hill, or a cart-road-way. His tail is short but hairy, * 1.232 and of divers colours, having a long face or snowt like the Zibethus: his forelegs being a full span long, and the hinder legs shorter, short ears and little eyes, a great bladder of gall, a body very fat betwixt the skin and the flesh, and about the heart; and it is held that this fat increaseth with the Moon, and decreaseth with the same, being none at all at the change: his forelegs have very sharp nails, bare and apt to dig withall, being five both before and behind, but the hinder very short ones and covered with hair. His savour is strong, and is much troubled with lice about his secrets; the length of his body from the nose which hangeth out like a Hogs nose, to the tail or rump, is some thirty inches and a little more, the hair of his back three fingers long; his neck is short and like a Dogs: both male and female have under their hole another outwardly, but not inwardly in the male. If she be hunted out of her Den with Hounds, she biteth them grievously if she lay hold on * 1.233 them, wherefore they avoid her carefully, and the Hunters put great broad collars made of a Grayes skin about their Dogs neck, to keep them the safer from the Badgers teeth: her manner is to fight on her back, using thereby both her teeth and her nails, and by blowing up her skin above mea∣sure after an unknown manner, she defendeth her self against the strokes of men, and the teeth of Dogs: wherefore she is hardly taken, but by devises and gins for that purpose invented; with their skins they make quivers for arrows, and some shepheards in Italy use thereof to make sacks, wherein they wrap themselves from the injury of rain.

In Italy and Germany they eat Grays flesh, and boil with it pears, which maketh the flesh tast like * 1.234 the flesh of a Porcupine. The flesh is best in September if it be fat, and of the two kinds, the Swinish Badger is better flesh then the other. There are sundry vertues confected out of this beast; for it * 1.235 is affirmed, that if the fat of a Badger mingled with crude hony, and anointed upon a bare place of a horse, where the former hairs are pulled off, it will make new white hairs grow in that place: and it is certain (although the Grecians make no reckoning of Badgers grease, yet) it is a very soveraign thing to soften, and therefore Serenus prescribeth it to anoint them that have Fevers or Inflama∣tions of the body,

Nec spernendus adept dederit, quem bestia melis. * 1.236

And not to be despised for other cures: as for example, the easing of the pain of the reins if it be given in a glyster, and likewise the fat of a Dog and a Badger mingled together, do loosen con∣tracted sinews.

The ashes of a Badger is found to help the bleeding of the stomach, and the same sod and drunk, preventeth danger by the biting of a mad Dog: and Brunfelsius affirmeth, that if the bloud of a Badger be instilled into the horns of Cattel with salt, it keepeth them from the murrain, and the same dryed and beat to powder doth wonderfully help the Leprosie. The brain sod with oil easeth * 1.237 all aches; the liver taken out of water, helpeth swellings in the mouth; and some affirm, that if one wear soles made of Badgers skins in their shooes, it giveth great ease unto the Gowt. The biting of this beast is venemous, because it feedeth upon all venemous meats which creep upon the earth, although Arnoldus be of a contrary judgement; and of this beast I can report no other thing * 1.238 worth the noting, save that the Noble family of the Taxons in Ferraria, took their name from this creature.

Of the BEAR.

[illustration]

A Bear is called in the Hebrew, Dob, and plurally Dubim; of the Arabians, Dubbe; of the Chal∣deons, * 1.239 Duba, Aldub and Daboube; of the Grecians, Arctos; of some Dasyllis, because of the roughness of his hair; of other Beiros, and Monios, signifying a solitary Bear. The Latins call him Ʋrsur, which some conjecture to be tanquam orsus, signifying that it is but begun to be framed in the dams belly, and perfected after the littering thereof. The Italians call it Orso, so also the Spani∣ards; the French, Ours; the Germans, Bear, and Beer; the Bohemians, Nedwed; the Polonians, Vuluver: and the attributes of this beast are many among Authors, both Greek and Latin; as Aemonian Bears, armed, filthy, deformed, cruel, dreadful, fierce, greedy, Calydonian, Erymanthe∣an, * 1.240 bloudy, heavy, night ranging, Lybican, menacing, Numidian, Ossean, head-long, ravening, rigid and terrible Bear; all which serve to set forth the nature hereof, as shall be afterward in particu∣lar discoursed.

First, therefore concerning several kinds of Bears, it is observed, that there is in general two; a * 1.241 greater, and a lesser; and these lesser are more apt to clime trees then the other, neither do they ever grow to so great a stature as the other. Besides there are Bears which are called Amphibia, be∣cause they live both on the Land and in the Sea, hunting and catching fish like an Otter or Beaver, and these are white coloured. In the Ocean Islands towards the North, there are Bears of a great sta∣ture, * 1.242 fierce and cruel, who with their fore-feet do break up the the hardest congealed Ice on the Sea, or other great Waters, and draw out of those holes great abundance of fishes: and so in other frozen Seas are many such like, having black claws, living for the most part upon the Seas, except tempestuous weather drive them to the Land.

In the Eastern parts of India, there is a beast in proportion of body very like a Bear, yet indued with no other quality of that kind, (being neither so wild, nor ravenous, nor strong) and it is called a Formicarian Bear; for God hath so provided, that whereas that Countrey is abundantly annoyed * 1.243 with the Emmets or Ants, that beast doth so prey and feed upon them, that by the strength and vertuous humor of his tongue, the silly poor Inhabitans are exceedingly relieved from their grie∣vous and dangerous numbers.

Bears are bred in many Countreys, as in the Helvetian Alpine region, where they are so strong * 1.244 and full of courage, that they can tear in pieces both Oxen and Horses, for which cause the Inhabi∣tants study by all means to take them. Likewise there are Bears in Persia, which do raven beyond * 1.245 all measure, and all other; so also the Bears of Numidia, which are of a more elegant form and composition then the residue;

Profuit ergo nihil misero, quod cominus ursos Figebat Numidas, Albena nudus arena.

And whereas Pliny affirmeth, that there are no Bears in Africk, he mistook that Countrey for Creet, and so some say, that in that Island be no Wolves, Vipers, or other such venemous crea∣tures; whereof the Poets give a vain reason, because Jupiter was born there: but we know also, that there be no Bears bred in England.

In the Countrey of Arabia, from the Promontory Dira to the South, are Bears which live upon * 1.246 eating of flesh, being of a yellowish colour, which do far excel all other Bears, both in activity or swiftness, and in quantity of body. Among the Roxolani and Lituanians, are Bears, which being tamed are presents for Princes. Aristotle in his wonders reporteth, that there are white Bears in * 1.247 Misia, which being eagerly hunted, do send forth such a breath, that putrifieth immediately the flesh of the Dogs, and whatsoever other beast cometh within the favour thereof, it maketh the flesh of them not fit to be eaten: but if either men or dogs approach or come nigh them, they vomit forth such abundance of phlegm, that either the hunters are thereby choked or blinded.

Thracia also breedeth white Bears, and the King of Aethiopia in his Hebrew Epistle which he wrote to the Bishop of Rome, affirmeth, that there are Bears in his Countrey: In Muscovia are Bears, both of a Snow white, yellow, and dusky colour, and it hath been seen that the Noble womens Chariots drawn by six Horses, have been covered with the skins of white Bears, from the pastern to the head: and as all other creatures do bring forth some white, and some black, so also do Bears, who in gene∣ral do breed and bring forth their young in all cold Countreys, some of a dusky and some of a brown black colour.

A Bear is of a most venereous and lustful disposition, for night and day the females with most ar∣dent * 1.248 inflamed desires, do provoke the males to copulation; and for this cause at that time they are most fierce and angry.

Philippus Cosseus of Constance, did most confidently tell me, that in the Mountains of Savoy, a Bear * 1.249 carryed a young maid into his den by violence, where in venereous manner he had the carnal use of her body, and while he kept her in his den, he daily went forth and brought her home the best Ap∣ples and other fruits he could get, presenting them unto her for her meat in very amorous sort; but always when he went to forrage, he rouled a huge great stone upon the mouth of his den, that the Virgin should not escape away: at length her parents with long search, found their little Daughter in the Bears den, who delivered her from that savage and beastual captivity.

The time of their copulation is in the beginning of Winter, although sometime in Summer, (but * 1.250 such young ones seldom live) yet most commonly in February or January. The manner of their co∣pulation is like to a mans, the male moving himself upon the belly of the female, which lyeth on the earth flat upon the back, and either embraceth other with their fore-feet: they remain very long time in that act, inasmuch as if they were very fat at their first entrance, they disjoin not them∣selves again till they be made lean.

Immediately after they have conceived, they betake themselves to their dens; where they (with∣out * 1.251 meat) grow very fat (especially the males) only by sucking their fore-feet. When they enter * 1.252 into their den, they convey themselves in backwards, that so they may put out their foot-steps from the sight of the hunters. The males give great honor to the females great with young, during the * 1.253 time of their secresie, so that, although they lie together in one cave, yet do they part it by a division or small ditch in the midst, neither of them touching the other. The nature of all of them is, to avoid cold, and therefore in the Winter time do they hide themselves, chusing rather to suffer famine then cold; lying for the most part three or four months together and never see the light,

whereby their guts grow so empty, that they are almost closed up and stick together.

When they first enter into their den, they betake themselves to quiet and rest, sleeping without * 1.254 any awaking, for the first fourteen dayes, so that it is thought an easie stroke cannot awake them. But how long the females go with young is not certain, some affirm three months, others but * 1.255 thirty dayes, which is more probable, for wild beasts do not couple themselves being with young (except a Hare and a Linx) and the Bears being (as is already said) very lustful, to the intent that they may no longer want the company of their males, do violently cast their Whelps, and so present∣ly after delivery, do after the manner of Conies betake themselves to their lust, and nourishing their young ones both together: and this is certain, that they never come out of their caves, till their young ones be thirty dayes old at the least; and Pliny precisely affirmeth, that they litter the thirtyeth day after their conception; and for this cause, a Bear bringeth forth the least whelp of all other great beasts; for their whelps at their first littering are no bigger then rats, nor longer then ones * 1.256 finger. And whereas it hath been believed and received, that the whelps of Bears at their first littering are without all form and fashion, and nothing but a little congealed blood like a lump of flesh, which afterwards the old one frameth with her tongue to her own likeness, as Pliny, Solinus, Aelianus, Orus, Oppianus, and Ovid have reported, yet is the truth most evidently otherwise, as by the eye-witness of Joachimus Rhetious, and other, is disproved: only it is littered blind without eyes, * 1.257 naked without hair, and the hinder legs not perfect, the fore-feet folded up like a fist, and other members deformed by reason of the immoderate humor or moystness in them, which also is one cause, why the Womb of the Bear cannot retain the seed to the perfection of her young ones.

They bring forth sometimes two, and never above five, which the old Bear daily keepeth close * 1.258 to her brest, so warming them with the heat of her body and the breath of her mouth, till they be thirty days old; at what time they come abroad, being in the beginning of May, which is the third Month from the Spring. The old ones being almost dazled with long darkness, coming into light again seem to stagger and reel to and fro, and then for the straightness of their guts, by reason of their long fasting do eat the hearb Arum, commonly called in English Wake-Robbin or Calves-foot, * 1.259 being of very sharp and tart taste, which enlargeth their guts, and so being recovered, they remain all the time their young are with them, more fierce and cruel then at other times. And concerning the same Arum, called also Dracunculus and Oryse, there is a pleasant vulgar tale, whereby some have conceived that Bears eat this herb before their lying secret; and by vertue thereof (without meat, or sense of cold) they pass away the whole Winter in sleep.

There was a certain Cow-herd in the Mountains of Helvetia, which coming down a hill with * 1.260 a great Caldron on his back, he saw a Bear eating of a root which he had pulled up with his feet; the Cow-herd stood still till the Bear was gone, and afterward came to the place where the beast had eaten the same, and finding more of the same root, did likewise eat it; he had no sooner tasted thereof, but he had such a desire to sleep, that he could not contain himself, but he must needs lie down in the way and their fell asleep, having covered his head with the Caldron, to keep him∣self from the vehemency of the told, and their slept all the Winter time without harm, and ne∣ver rose again till the Spring time: Which fable if a man will believe, then doubtless this hearb may cause the Bears to be sleepers, not for fourteen days, but for fourscore days toge∣ther.

The ordinary food of Bears is fish: for the Water-bear and others will eat fruits, Apples, Grapes, * 1.261 Leaves, and Pease, and will break into Bee-hives sucking out the Hony; Likewise Bees, Snayls, and Emmets, and flesh if it be lean or ready to putrifie; but if a Bear do chance to kill a Swine, or a Bull, or Sheep, he eateth them presently, whereas other Beasts eat not hearbs if they eat flesh: likewise they drink water; but not like other beasts, neither sucking it or lapping it, but as it were, even biting at it.

Some affirm, that Bears do wax or grow as long as they live, that there have been seen some of * 1.262 them five cubits long; yea I my self saw a Bears skin of that length, and broader then an Oxes skin.

The head of a Bear is his weakest part (as the hand of a Lyon is the strongest) for by a small blow * 1.263 on his head he hath often been strucken dead, the bones of the head being very thin and tender: yea more tender then the beak of a Parrot. The mouth of a Bear is like a Hogs mouth, but longer; being armed with teeth on both sides, like a saw, and standing deep in his mouth, they have very thick lips, for which cause, he cannot easily or hastily with his teeth break asunder the hunters nets, except with his fore-feet.

His neck is short, like a Tygers and a Lyon••, apt to bend downwards to his meat; his belly is very large, being uniform, and next to it the intrals as in a Wolf: It hath also four speans to her Paps. The genital of a Bear after his death waxeth as hard as horn, his knees and elbows are like to an Apes, for which cause they are not swift or nimble: his feet are like hands, and in them and his loins is his greatest strength, by reason whereof, he sometimes setteth himself upright upon his hinder legs: the pastern of his leg being fleshy like a Cammels, which maketh them unfit for travel; they have sharp claws, but a very small tail as all other long haired creatures have.

They are exceeding full of fat or lard-grease, which some use superstitiously beaten with Oyl, * 1.264 wherewith they anoynt their Grape-sickles when they go to vintage, perswading themselves that if no body know thereof, their tender Vine-branches shall never be consumed by Caterpillers.

Other attribute this to the vertue of Bears blood, and Theophrastus affirmeth, that if Bears grease be kept in a vessel, at such time as the Bears lie secret, it will either fill it up, or cause it to run over. * 1.265 The flesh of Bears is unfit for meat, yet some use to eat it, after it hath been twice sod; other eat it baked in pasties; but the truth is, it is better for medicine then for food. Theophrastus like∣wise affirmeth, that at the time when Bears lie secret, their dead flesh encreaseth which is kept in houses, but Bears fore-feet are held for a very delicate and well tasted food, full of sweetness; and * 1.266 much used by the German Princes.

The skins of Bears are used in the far Northern regions for garments in the Winter time, which * 1.267 they make so artificially, covering themselves with them from the crown of the head to the feet; that (as Munster affirmed) some men deceived with that appearance, deemed the people of Lapponia to be hairy all over. The souldiers of the Moors wear garments made of Lyons, Pardals, and Bears skins, and sleep upon them; and so it is reported of Herodotus Megarensis the Musitian, who in the day time wore a Lyons skin, and in the night lay in a Bears skin.

The constitution of the body of a Bear is beyond measure phlegmatique, because he fasteth in the Winter time so long without meat: His voyce is fierce and fearful in his rage, but in the night time mournful, being given much to ravening. If a Bear do eat of Mandragoras, he presently dyeth, except he meet with Emmets, by licking of whom he recovereth: so likewise if he be sick of a Surfeit.

A Bear is much subject to blindness of the eyes, and for that cause they desire the Hives of Bees, not only for the Hony, but by the stinging of the Bees, their eyes are cured. It hath not been seen that a female Bear was taken great with young, which cometh to pass, by reason that they go to their De•••• so soon as they are conceived, and come not out thence till they have littered: And because * 1.268 of the fierceness of this beast, they are seldom taken alive, except they be very young: so that some are killed in the Mountains by poyson, the Countrey being so steep and rocky that Hunters cannot follow them; some taken in ditches of the earth, and other gins. Oppianus relateth, that near Tygris and Armenia, the Inhabitants use this stratagem to take Bears. The people go often to the Woods to find the Den of the Bear, following a Leam-hound, whose nature is so soon as he wind∣eth the Beast, to bark, whereby his leader discovereth the prey, and so draweth off the Hound with the leam; then come the people in great multitude, and compassing him about with long nets, placing certain men men at each end: then tye they a long rope to one side of the net as high from the ground as the small of a mans belly: whereunto are fastned divers plumes and feathers of Vul∣tures, Swans, and other resplendent coloured birds, which with the wind make a noise or hissing, turning over and glistering; on the other side of the net they build four little hovels of green boughs, wherein they lay four men covered all over with green leaves, then all being prepared, they sound their Trumpets, and wind their Horns; at the noise whereof the Bear ariseth, and in his fearful rage runneth to and fro as if he saw fire: the young men armed make unto him, the Bear looking round about, taketh the plainest way toward the rope hung full of feathers, which being stirred and haled by them that hold it, maketh the Bear much affraid with the ratling and his∣sing thereof, and so flying from that side half mad, runneth into the nets, where the Keepers entrap him so cunningly, that he seldom escapeth.

When a Bear is set upon by an armed man, he standeth upright and taketh the man betwixt his fore-feet, but he being covered all over with iron plates can receive no harm, and then may easily with a sharp knife or dagger pierce through the heart of the beast.

If a she Bear having young ones be hunted, she driveth her whelps before her untill they be wearied, and then if she be not prevented, she climbeth upon a tree, carrying one of her young in her mouth, and the other on her back. A Bear will not willingly fight with a man, but being hurt by a man, he gnasheth his teeth, and licketh his fore-feet: and it is reported by an Ambassa∣dor of Poland, that when the Sarmatians find a Bear, they inclose the whole Wood by a multitude of people, standing not above a cubit one from another, then cut they down the outmost trees, so that they raise a wall of wood to hem in the Bears; this being effected, they raise the Bear, having certain forks in their hands made for that purpose, and when the Bear approacheth, they (with those forks) fall upon him, one keeping his head, another one leg, another his body, and so with force muzzle him and tie his legs, leading him away. The Rhaetians use this policy to take Wolves and Bears: they raise up great posts, and cross them with a long beam laded with heavy weights, unto the which beam they fasten a cord with meat therein, whereunto the beast coming, and biting at the meat, pulleth down the beam upon her own pate.

The Inhabitants of Helvetia hunt them with mastiff Dogs, because they should not kill their Cat∣tel left at large in the field in the day time; They likewise shoot them with guns, giving a good sum of money to them that can bring them a slain Bear. The Sarmatians use to take Bears by this sleight; under those trees wherein Bees breed, they plant a great many of sharp pointed stakes, put∣ting one hard into the hole wherein the Bees go in and out, whereunto the Bear climbing, and com∣ing to pull it forth, to the end that he may come to the Hony, and being angry that the stake sticketh so fast in the hole, with violence plucketh it forth with both her fore-feet, whereby she looseth her hold and falleth down upon the picked stakes, whereupon she dieth, if they that watch for her come not to take her off. There was reported by Demetrius Ambassador at Rome, * 1.269 from the King of Musco, that a neighbour of his going to seek Hony, fell into a hollow tree up to the brest in Hony, where he lay two days, being not heard by any man to complain; at length

came a great Bear to this Hony; and putting his head into the tree, the poor man took hold there∣of, whereat the Bear suddenly affrighted, drew the man out of that deadly danger, and so ran away for fear of a worse creature.

But if there be no tree wherein Bees do breed neer to the place where the Bear abideth, then they use to anoynt some hollow place of a tree with Hony, whereinto Bees will enter and make Hony-combes, and when the Bear findeth them she is killed as aforesaid. In Norway they use to saw the tree almost asunder, so that when the beast climbeth it, she falleth down upon piked stakes laid underneath to kill her: And some make a hollow place in a tree, wherein they put a great pot * 1.270 of water, having anoynted it with Hony, at the bottom whereof are fastened certain hooks bend∣ing downward, leaving an easie passage for the Bear to thrust in her head to get the Hony, but im∣possible to pull it forth again alone, because the hooks take hold on her skin: this pot they binde fast to a tree, whereby the Bear is taken alive, and blindefolded, and though her strength break the cord or chain wherewith the pot is fastened, yet can she not escape or hurt any body in the taking, by reason her head is fastened in the pot.

To conclude, other make ditches or pits under Apple-trees, laying upon their mouth rotten * 1.271 sticks, which they cover with earth, and strow upon it herbs, and when the Bear cometh to the Ap∣ple-tree, she falleth into the pit and is taken.

The herb Wolfeban or Libardine is poison to Foxes, Wolves, Dogs, and Bears, and to all beasts that are littered blinde, as the Alpine Rhaetians affirm. There is one kinde of this called Cyclamine, which the Valdensians call Tora, and with the juyce thereof they poyson their darts, whereof I have credibly received this story; That a certain Valdensian, seeing a wilde Bear, having a dart poy∣soned herewith, did cast it at the Bear being far from him, and lightly wounded her; it being no sooner done, but the Bear ran to and fro in a wonderful perplexity through the woods, unto a very sharp cliffe of a rock, where the man saw her draw her last breath, as soon as the poyson had en∣tered to her heart, as he afterward found by opening of her body. The like is reported of Hen-bane, another herb: But there is a certain black fish in Armenia, full of poyson, with the powder * 1.272 whereof they poyson Figs, and cast them in those places where wilde beasts are most plentiful, which they eat, and so are killed.

Concerning the industry or natural disposition of a Bear, it is certain that they are very hardly tamed, and not to be trusted though they seem never so tame; for which cause there is a story of Diana in Lysias, that there was a certain Bear made so tame▪ that it went up and down among men and would feed with them, taking meat at their hands, giving no occasion to fear or mistrust her cruelty: on a day, a young maid playing with the Bear lasciviously did so provoke it, that he tore her in pieces; the Virgins brethren seeing the murther, with their darts slew the Bear, whereupon followed a great pestilence through all that region: and when they consulted with the Oracle, the paynim God gave answer, that the plague could not cease, untill they dedicated some Virgins unto Diana for the Bears sake that was slain; which some interpreting that they should sacrifice them: Embarus upon condition the Priesthood might remain in his family, slew his only daughter to end the pestilence, and for this cause the Virgins were after dedicated to Diana before their marriage, when they were betwixt ten and fifteen year old, which was performed in the month of January, other∣wise they could not be marryed: Yet Bears are tamed for labours, and especially for sports among the Roxolani and Lybians, being taught to draw water with wheels out of the deepest wels; likewise * 1.273 stones upon sleds to the building of walls.

A Prince of Lituania nourished a Bear very tenderly, feeding her from his table with his own * 1.274 hand, for he had used her to be familiar in his Court, and to come into his own chamber when he listed, so that she would go abroad into the fields and woods, returning home again of her own ac∣cord, and would with her hand or foot rub the Kings chamber door to have it opened, when she was hungry; it being locked: it happened that certain young Noble-men conspired the death of this Prince, and came to his chamber door, rubbing it after the custom of the Bear, the King not doubting any evill, and supposing it had been his Bear, opened the door, and they presently slew him.

There is a fable of a certain wilde Bear, of huge stature, which terrified all them that looked up∣on * 1.275 her, the which Pythagoras sent for, and kept to himself, very familiarly using to stroke and milk her; at the length when he was weary of her, he whispered in her ear, and bound her with an oath, that being departed she should never more harm any living thing, which saith the fable, she observed to her dying day. These Bears care not for any thing that is dead, and therefore if a man can hold his breath as if he were dead, they will not harm him; which gave occasion to Esope, to fable of two companions and sworn friends, who travelling together met with a Bear, whereat they being amazed, one of them ran away and gat up into a tree; the other fell down and coun∣tetfeited himself dead, unto whom the Bear came and smelt at his nostrils and ears for breath, but perceiving none, departed without hurting him: soon after the other friend came down from the tree, and merrily asked his companion what the Bear said in his ear, Marry (quoth he) she warn'd me that I should never trust such a fugitive friend as thou art, which didst forsake me in my greatest necessity: thus far Esop.

They will bury one another being dead, as Tzetzes affirmeth, and it is received in many Nations, * 1.276 that children have been nursed by Bears: Paris thrown out of the City, was nourished by a Bear. There is in France a Noble house of the Ʋrsons, whose first founder is reported to have been certain

years together nourished by a Bear, and for that cause was called Ʋ••son: and some affirm, that Arcesius was so, being deceived by the name of his mother who was called Arctos, a Bear: as among the Latines was Ʋ••sula. And it is reported in the year of our Lord 1274. that the Concubine of * 1.277 Pope Nicholas (being with childe as was supposed) brought forth a young Bear, which she did not by any unlawful copulation with such a beast, but only with the most holy Pope; and conceived such a creature, by strength of imagination, lying in his Palace, where she saw the pictures of many Bears; so that the holy Father being first put in good hope of a son, and afterward seeing this monster (like himself, Rev. 13.) for anger and shame defaced all his pictures of those beasts. There is a mountain cal∣led the Mountain of Bears in Cyzicus, betwixt Chersonesus and Propontus; so called, because as some have affirmed, Helice and Cynosu••a were turned into Bears in that place, but the reason is more probable, be∣cause it was full of Bears, or else because it was so high that it seemed to touch the Bea••-star.

There is a Constellation called the Bear in the figure of seven Stars like a Cart, whereof four stand in the place of the wheels, and three in the ro••m of Horses. The Septentrions call them Tri∣ones, * 1.278 that is yoked Oxen. But there are two Bears, a greater and a lesser. The greater is called Cal∣listo, after the name of Lycaons daughter, who reigned in Arcadia, whereof many give divers reasons. For they say Callisto was a companion of Diana, and used to hunt with her being very like unto her, and one day Iupiter came to her in the likeness of Diana, and deflowred her, and when she was with childe, Diana asked how that happened, to whom Callisto answered, that it happened by her fact: wherewith the Goddess being angry, turned her into a Bear, in which shape she brought forth Ar∣cas, and they both wandering in the Woods, were taken and brought for a present unto Lycaon her father: And upon a day, the Bear being ignorant of the law, entered into the Temple of Jupiter Ly∣caeus, and her son followed her, for which the Arcadians would have slain them both, but Iupiter in pity of them took them both into Heaven, and placed them among the Stars.

Other say that Callisto was turned into a Bear by Iuno, whom afterward Diana slew, and coming to knowledge that it was Callisto, she placed her for a sign in Heaven, which is called Ʋrsa Major, the great Bear; which before that time was called Hamaxa; but the reason of these fables is rend∣red by Palaephatus, because that Callisto going into a Bears den, was by the Bear devoured, and so her foolish companions seeing none come forth but the Bear, fondly imagined that the Virgin was turned into a Bear.

There is another Constellation next to the great Bear, called Arctophylax, Bootes, or the little Bear, in whose girdle is a bright Star called Arcturus, and from this constellation of Bears, cometh the denomination of the Arctique and Antarctique pole. Other▪ affirm, that the two Bears were Helice and Cynosura, the two Nurses of Iupiter, because sometime they are so named; the cause whereof is apparent in the Greek tongue, for Helice is a Star, having as it were a tail rowled up, and Cynosura, a tail at length like a Dog: They are also nourished for sport for as their bodies do in one sort re∣semble Apes, so do also their dispositions, being apt to sundry gestures and pastimes, lying upon their backs, and turning their hands and feet, rock themselves upon them as a woman rocketh her childe in a cradle; but principally for fight: for which occasion they were preserved of old time by the Romans: For when Messala was Consul, Aenobarb••s Domitian presented in one ring or circle, an hun∣dred Bears, and so many hunters with them.

—Rabido nec proditus ore Fumantem hasum vivi te〈…〉〈…〉 ursi, Sit placidus licet, & lambat digi〈…〉〈…〉 manusque: Si dolor & bilis, si justa coegerit ira, Ʋrsus erit, 〈◊〉〈◊〉 dentes in pelle fatiges.

They will not willingly fight with a man, although men may do it without hurt, for if they an∣noynt or sprinkle the months of Lyons or Bears with Vit••iol or Copperas, it will so bind their chape together, that they shall not be able to bite, which caused Martiall to write thus:

Praeceps▪ sanguinea dum se rotat ursus arena, Implicitam visco per〈…〉〈…〉 ille fugam. Splendida jam tecto cessent venabula ferro: Nec volet excussa lancea torta manu. Deprenda•• vacuo venator in aere praedam, Si 〈◊〉〈◊〉 feras aucupis arte placet.

Alexander had a certain Indian Dog given unto him, to whom was put a Bore and a Bear to fight withall, but he disdaining them, would not once regard them, but when a Lyon came, he rose up and fought with him. Bears, they will fight with Buls, Dogs, and Horses: when they fight with * 1.279 Buls, they take them by their horns, and so with the weight of their body, they weary and press the beast, untill they may easily slay him: and this fight is for the most part on his pack. A Rhi∣noceros set on by a Bear in a publick spectacle at ••ome, did easily cast him off from the hold he had on his horn. She doth not adventure on a wilde Bore, except the Bore be asleep, or not seeing her. There is also a mortal hatred betwixt a Horse and a Bear, for they know one another at the first sight; and prepare to combat, which they rather act by policy then by strength: The Bear falling flat on his

back the Horse leaping on the Bear, which pulleth at his guts with her fore-feet-nails, and is by the heels of the Horse wounded to death, if he strike the Bear upon his head. Also Bears fear a Sea-calf, and will not fight with them if they can be avoided, for they know they shall be overcome.

Great is the fierceness of a Bear, as appeareth by holy Scripture, Hos. 13. I will meet them as a Bear robbed of her whelps (saith the Lord) and will tear in pieces their froward heart: And Chusai telleth Absa∣lon, 2 Sam. 17. Thou knowest that thy Father and the men that be with him be most valiant and fierce, like a she Bear robbed of her Whelps: for a she Bear is more couragious then a male.

There is a filthy Nation of men called Taifah, who are given unto a Sodomitical buggery, to commit uncleanness man with man, and especially with young boyes; but if any of them take a wilde Bore, or kill a Bear, he shall be exempted from this kind of beastly impudicity. Heliogabalus was wont to shut up his drunken friends together, and suddenly in the night would put in among them Bears, Wolves, Lyons, and Leopards, muzled and disarmed, so that when they did awake, they should finde such chamber-fellows, as they could not behold (if darkness did not blind them) without singular terror; whereby many of them fell into swounds, sickness, extasie and madness.

Vitoldus King of Lituania, kept certain Bears of purpose, to whom he cast all persons which spoke * 1.280 against his tyranny, putting them first of all into Bears skins; whose cruelty was so great, that if he had commanded any of them to hang themselves, they would rather obey him then endure the ter∣ror of his indignation: In like sort did Alexander Pheraeus deal with his subjects, as is reported by Textor. Valentinianus the Emperor nourished two Bears devourers of men, one of them called golden Mica, the other Innocentia; which he lodged neer his own Chamber: at length after many slaugh∣ters of men, he let Innocentia go loose in the Woods for her good deserts, in bringing so many peo∣ple to their funerals.

There are many natural operations in Bears. Pliny reporteth, that if a woman be in sore travail * 1.281 of childe-birth, let a stone or arrow which hath killed a Man, a Bear or a Bore, be thrown over the house wherein the woman is, and she shall be eased of her pain. There is a small worm called Vol∣vox, * 1.282 which eateth the Vine-branches when they are young, but if the Vine-sickles be anoynted with Bears blood, that worm will never hurt them. If the blood or grease of a Bear be set under a bed, it will draw unto it all the fleas, and so kill them by cleaving thereunto. But the vertues me∣dicinal * 1.283 are very many: and the first of all, the blood cureth all manner of Bunches and Apostumes iu the flesh, and bringeth hair upon the eye-lids if the bare place be anoynted therewith.

The fat of a Lyon is most hot and dry, and next to a Lyons, a Leopards; next to a Leopards, a Bears; and next to a Bears, a Buls. The later Physitians use to cure convulsed and distracted parts, spots, and tumors in the body. It also helpeth the pain in the loyns, if the sick part be anoynted therewith, and all Ulcers in the legs or shins, when a Plaister is made thereof with Bole-Armorick. Also the Ulcers of the feet, mingled with Allom. It is soveraign against the falling of the hair, com∣pounded with wilde roses. The Staniards burn the brain of Bears when they die in any publick sports, holding them venemous, because being drunk, they drive a man to be as mad as a Bear; and the like is reported of the heart of a Lyon, and the brain of a Cat. The right eye of a Bear dryed to powder, and hung about childrens necks in a little bag, driveth away the terror of dreams, and both the eyes whole, bound to a mans left arm, easeth a quartain Ague.

The Liver of a Sow, a Lamb, and a Bear put together, and trod to powder under ones shooes ease∣eth and defendeth Cripples from inflamation: the gall being preserved and warmed in water, deli∣vereth the body from cold, when all other medicine falleth. Some give it mixt with water, to them that are bitten with a mad Dog, holding it for a singular remedy, if the party can fast three days before. It is also given against the Palsie, the Kings Evill, the Falling-sickness, an old Cough, the Inflamation of the Eyes, the running of the Ears, the difficulty of Urine, and delivery in Childe-birth, the Hemorrhoides, the weakness of the Back. The stones in a Perfume are good against the Fal∣ling evill, and the Palsie; and that women may go their full time, they make Amulets of Bears nails, and cause them to wear them all the time they are with childe.

Of the BEAVER Male and Female.

A Beaver is called in Greek, Castor; in Latine, Fiber; in Italian, Bivarro, or Bivero, and Ilcastoreo; * 1.284 in Spanish, Castor; in French, Bieure, and sometime Castor; in Illyrian, Bobr; in Germain, Biber: all which words at the first sight seem to be derived from the Latine: There is no certain word for it in Hebrew: in Arabia it is called Albednester: it is also called in Latine, Canis Ponticus, but Ca∣nis Fluviatilis, is another Beast, as we shall manifest in the succeeding discourse of an Otter: and the reason why in Latine it is called Fiber, is, because (as Varro saith) it covereth the sides, banks, or extre∣mities * 1.285 of the river, as the extremities or laps of the ear and liver are called Fibrae, and the skirts of garments Fimbriae: but the reason why the Graecians call it Castor, is not as the Latines have supposed, because it biteth off his own stones, quasi castandro seipsum, as shall be manifested soon after, but of Castrando, because for the stones thereof it is hunted and killed; or rather of Gaster, signifying a bel∣ly, for that the body is long and almost all belly; or rather because of the colour & ill savour thereof.

This Beaver is no other then that which Aristotle calleth Latax, and it differeth from an Otter only

in the tayl. Some compare a

[illustration]

Beaver with a Badger, but they attribute to him a longer body and smoother hair, but short∣er and softer then a Badgers: their colour is somewhat yel∣low and white, aspersed with ash-colour, which stand out beyond the shorter hairs, dou∣ble their length: they are neat and soft like unto an Otters, and the hairs length of the one and others colour, is not equal. Some have seen them brown de∣clining to black, which Albertus preferreth, and Silvius affirm∣eth, that his long hairs are like a Dogs, and the short ones like an Otter. They are most plen∣tiful * 1.286 in Pontus, for which cause it is called Ga••is Ponticus, they are also bred in the Rivers of Spain, and in the River M〈…〉〈…〉 in France; Padus, in Italy; in Sa∣voy, in the Rivers Isara and * 1.287 Rhoan, and in the Island called Camargo, and in Helvetia, ne••r Arula, Ʋrsa and Limagus: Like∣wise throughout all Germany, Polonia, Sclavonia, Russia and Prussia: and there are Beavers in the woods of Mosco and Li∣tuani••, of excellent perfection and stature, above others, having longer white hairs which glister above other. These beasts live both in the water * 1.288 and on the land, for in the day time they keep the water, and in the night they keep the land, and yet without water they cannot live, for they do parti∣cipate much of the nature of fishes, as may be well consi∣dered by their hinder legs and tail.

Their quantity is not much * 1.289 bigger then a Countrey Dog, their head short, their ears ve∣ry small and round, their teeth very long▪ the under teeth standing out beyond their li••s three fingers breadth, and the upper about half a finger▪ be∣ing very broad, crooked, strong and sharp, standing; or grow∣ing double very deep in their mouth, bending compass like the edge of an Axe, and their colour yellowish red, where with they defend themselves against beasts, take fishes as it were upon books, and will g••aw in sunder trees as big as a mans thigh: they have also grinding teeth very sharp, wherein are certain wri••ckles or folds, 〈◊〉〈◊〉 that they seem to be made for grinding some hard substance, for with them they eat the rindes or bark of trees; wherefore the biting of this beast is very deep, being able to 〈◊〉〈◊〉 a〈…〉〈…〉 the hardest bones, and commonly 〈…〉〈…〉ever loseth his hold, untill he feeleth his teeth g〈…〉〈…〉 one against ••other. Plioy and Solinus affirm, that the 〈…〉〈…〉∣son so bitten cannot be cured, except he hear the rashing of the teeth; which take to be an opi∣nion without truth.

They have certain hairs about their mouth,

[illustration]

which seem in their quantity or bigness to be rather horn they are so hard, but their bones are most hard of all and without marrow: Their forefeet are like a Dogs, and their hin∣der like a Gooses, made as it were of purpose to go on the land, and swim in the water, but the tail of this beast is most strange of all, in that it cometh nearest to the nature of fishes, being without hair, and covered over with a skin like the scales of fish, it being like a soal, and for the most part six fingers broad and half a foot long, which some have affirm∣ed the beast never pulleth out of the water; whereas it is manifest, that when it is very cold, or the water frozen he pulleth it up to his body, although Agricola affirm, that his hinder legs and tail, freeze with the water; and no lesse untrue is the assertion, that they compell the Otter in time of cold and frost, to wait upon their tail, and to trouble the water so that it may not freeze round about them; but yet the Beaver holdeth the Otter in sub∣jection, and either overcometh it in fight, or killeth it with his teeth.

This tail he useth for a stern when he swim∣meth after fish to catch them. There hath been taken of them whose tails have weighed four pound weight, and they are accounted a very delicate dish; for being dressed they eat like Barbles: they are used by the Lotha∣ringians and Savoyans for meat allowed to be eaten on fish-dayes, although the body that beareth * 1.290 them be flesh and unclean for food. The manner of their dressing is, first roasting, and afterward seething in an open pot, that so the evill vapor may go away, and some in pottage made with Saffron; other with Ginger, and many with Brine; it is certain that the tail and forefeet tast very sweet, from whence came the Proverbe, That sweet is that fish, which is not fish at all.

These beasts use to build them Caves or Dens neer the Waters, so as the Water may come into * 1.291 them, or else they may quickly leap into the water, and their wit or natural invention in building of their Caves is most wonderful: for you must understand that in the night time they go to land, and there with their teeth gnaw down boughes and trees which they likewise bite very short fitting their purpose, and so being busied about this work, they will often look up to the tree when they perceive it almost asunder, thereby to discern when it is ready to fall, lest it might light upon their own pates: the tree being down and prepared, they take one of the oldest of their company, whose teeth could not be used for the cutting, (or as others say, they constrain some strange Beaver whom they meet withal) to fall flat on his back (as before you have heard the Badgers do) and upon his belly lade they all their timber, which they so ingeniously work and fasten into the compasse of his legs that it may not fall, and so the residue by the tail, draw him to the water side, where these buildings are to be framed: and this the rather seemeth to be true, because there have been some * 1.292 such taken, that had no hair on their backs, but were pilled; which being espied by the hunters, in pity of their slavery, or bondage, they have let them go away free.

These beasts are so constant in their purpose, that they will never change the tree that they have once chosen to build withal, how long time so ever they spend in biting down the same; it is like∣wise to be observed; that they never go to the same, during the time of their labour, but in one and * 1.293 the same path, and so in the same return to the water again. When they have thus brought their wood together, then dig they a hole or ditch in the bank side, where they underset the earth to * 1.294 bear it up from falling, with the aforesaid timber; and so they proceed, making two or three rooms like several chambers, one above another, to the intent that if the water rise they may go further, and if it fall they may descend unto it. And as the husbandmen of Egypt do observe the buildings of the Crocodile, so do the inhabitants of the Countrey where they breed, observe the Beavers, that when they build high, they may expect an inundation, and sow on the Mountains; and when they build low, they look for a calm or drought, and plow the vallies. There is nothing so worthy 〈◊〉〈◊〉 this beast as his stones, for they are much sought after and desired by all Merchants, so that they will give for them any great price.

There is both in male and female, certain bunches under their belly as great as great as a Gooses egge, which some have unskilfully taken for their code; 〈◊〉〈◊〉 between these is the secret or priv〈…〉〈…〉 part of both sexes; which tumours or bunches are nothing else, but a little fleshie bag within a little thin skin, in the middle whereof is a hole or passage, out of the which the beast sucketh a certain liquor, and after∣ward

therewith anointeth every part of her body that she can reach with her tongue. Now it is very * 1.295 plain that these bunches are not their cods; for these reasons; Because that there is no passage either of the seed into them, or from them into the yard: Besides, their stones are found within their body; neither ought this to seem strange, seeing that Hares have the like bunches, and also the Moschus or Musk-cat: the female hath but one passage for all her excrements, and to conceive or bring forth young ones.

It hath been an opinion of some, that when a Beaver is hunted and is in danger to be taken, she biteth off her own stones, knowing that for them only her life is sought, which caused Alciatus to make this Emblem,

Et pedibus segnis, tumida & propendulus alvo; * 1.296 Hac tamen insidias effugit arte fiber: Mordicus ipse sibi medicata virilia vellit: Atque abjicit sess gnarus ob illa peti. Hujus ab exemplo disces non parcere rebus, Et vitam ut redimas hostibus aera dare.

Teaching by the example of a Beaver, to give our purse to theeves, rather then our lives, and by our wealth to redeem our danger, for by this means the Beaver often escapeth. There have been many of them found that wanted stones, which gave some strength to this errour, but this was exploded in ancient time for a fable; and in this and all other honest discourses of any part of Phi∣losophy, the only mark whereat every good student and professor ought to aime, must be verity and not tales; wherein many of the ancient have greatly offended (as is manifested by Marcellus Virgili∣us) especially Plato: and this poyson hath also crept into and corrupted the whole body of Religi∣on. The Egytians in the opinion of the aforesaid Castration, when they will signifie a man that hur∣teth himself, they picture a Beaver biting off his own stones. But this is most false, as by Sertius, Pli∣nius, * 1.297 Dioscorides; and Albertus, is manifested. First, because their stones are very small, and so placed in their body as are a Boars, and therefore impossible for them to touch or come by them. Second∣ly; they cleave so fast unto their back, that they cannot be taken away but the beast must of necessity lose his life; and therefore ridiculous is their relation, who likewise affirm, that when it is hunted (having formerly bitten off his stones) that he standeth upright and sheweth the hunters that he hath none for them, and therefore his death cannot profit them, by means whereof they are averted and seek for another.

These Beavers eat fish, fruits, and the bitter rindes of trees, which are unto them most delicate, * 1.298 especially Aldern, Poplar, and Willow; whereupon it is proverbially said, of one that serveth ano∣ther for gain: Sic me subes quotidie ut fiber salicem; you love me as the Bever doth the Willow, which eateth the bark and destroyeth the tree.

They are taken for their skins, tails, and cods, and that many wayes; and first of all when their * 1.299 Calves are found, there is made a great hole or breach therein, whereinto is put a little Dog, which the beast espying, flyeth to the end of her den, and there defendeth her self by her teeth, till all her structure or building be rased, and she laid open to her enemies, who with such instruments as they have preset, beat her to death: some affirm that she rouzeth up her body, and by the strong savour of * 1.300 her stones she driveth away the Dogs; which may be probable, if the stones could be seen. These Dogs are the same which hunt wild fowl and Otters.

It is reported that in Prussia they take them in bow-nets, baited with the rinde of trees, whereinto * 1.301 they enter for the food, but being entrapped cannot go forth again. They cannot dive long time un∣der water but must put up their heads for breath, which being espied by them that beset them, they kill them with gun-shot, or pierce them with Otters speares, so that one would think seeing such a one in the water, that it was some hairy kind of fish; and his nature is, if he hear any noise to put his head above water, whereby he is discovered and loseth his life. His skin is pretious in Polonia, either for garment, or for Gloves, but not so pretious as an Otters, yet it is used for the edging of all other fur garments, making the best shew and enduring longest; they are best that are blackest, and of the bellies which are like felt wool, they make caps and stockings against rain and foul weather.

The medicinall vertues of this beast are in the skin, the urine, the gall and the cods: and first, a * 1.302 garment made of the skins, is good for a Paralytick person; and the skins burned with dry Onions and liquid pitch, stayeth the bleeding of the nose, and being put into the soles of shooes easeth the Gowt. The urine preserved in the bladder, is an antidote against poyson: and the gall is profita∣ble for many things, but especially being turned into a glew it helpeth the falling evill. The ge∣nitals of a Beaver are called by the Physitians Castoreum, and therefore we will in this discourse use * 1.303 that word for expressing the nature, qualities, remedies, and miraculous operation thereof, where∣fore they must be very warily and skilfully taken forth, for there is in a little skin compassing them about a certain sweet humor (called Humor Melleus) and with that they must be cut out, the utter skin being cut asunder to make the more easie entrance, and the Apothecaries use to take all the fat about them, which they put into the oil of the Castoreum, and sell it unto fisher-men to make bait for fishes. The females have stones or Castoreum, as well as the males, but very small ones. Now you must take great heed to the choise of your Beaver, and then to the stones which

must grow from one root conjoyned, otherwise they are not precious, and the beast must neither be a young one nor one very old, but in the mean betwixt both, being in vigor and perfection of strength.

The Beavers of Spain yeeld not such virtuous Castoreum as they of Pontus, and therefore if it be * 1.304 possible, take a Pontique Beaver, next one of Gallatia, and lastly of Africk. Some do corrupt them putting into their skin Gum and Ammoniack with blood, other take the reins of the beast, and so make the Castoreum very big, which in it self is but small. This beast hath two bladders, which I remember not are in any other living creature, and you must beware that none of these be joyned to the Castoreum. You may know if it be mingled with Ammoniack by the tast, for although the colour be like, yet is the savour different. Platearius sheweth, that some adulterate Castoreum, by taking off his skin, or some cod newly taken forth of another beast, filling it with bloud, sinews and the powder of Castoreum, that so it may not want his strong smell or favour: other fill it with earth and bloud: other with bloud, rosen, gum, sinews and pepper, to make it tast sharp: but this is a falsi∣fication discernible, and of this sort is the Castoreum which is sold in Venice, as Brasovala affirmeth: and the most of them sold at this day are bigger then the true Castoreum, for the just weight of the right stones is not above twelve ounces and a half, one of them being bigger then the other, be∣ing six fingers breadth long, and four in breadth. Now the substance contained in the bag is yellowish, solid like wax, and sticking like glew, not sharp and cracking betwixt the teeth (as the counterfeit is). These stones are of a strong and stinking savour, such as is not in any other, but not rotten and sharp, as Grammarians affirm; yer I have smelled of it dryed, which was not un∣pleasant, and things once seasoned with the savour thereof, will ever tast of it, although they have not touched it, but lie covered with it in the same box or pot; and therefore the Castoreum of Persia is counterfeit, which hath no such smell, for if a man smell to the right Castoreum, it will draw bloud out of his nose.

After it is taken forth from the beast, it must be hung up in some place to be dryed in the shadow, and when it is dry, it is soft and white: it will continue it strength six years, and some say seven; the Persians affirm, that their Castoreum will hold his virtue ten years, which is as false as the matter they speak of is counterfeit. Archigenes wrote a whole book of the virtue of this Castoreum, whereunto they may resort, that require an exact and full declaration of all his medicinal operati∣ons: it shall only be our purpose, to touch some general heads, and not to enter into a particular discovery thereof.

Being so dryed as is declared, it must be warily used, for it falleth out herein as in other medici∣nal subjects, that ignorance turneth a curing herb or substance, into a venemous and destructive quality; therefore we will first of all set down the dangers to be avoided, and afterward some par∣ticular cures that come by the right use of it. Therefore it must be understood that there is poyson * 1.305 in it, not naturally, but by accident, as may be in any other good and wholesome matter: and that especially in the smell or savour thereof, whereunto if a woman with childe do smell, it will kill the childe unborn and cause abortment; for a womans womb is like a creature, nourished with good favours, and destroyed with evill: therefore burning of feathers, shoo-soles, woollen clothes, pitch, Galbanum, gum, onions, and garlick is noysom to them. It may be corrupted not only as is before declared; but also, if it be shut up close without vent into pure aire, when it is hanged up to be dryed, or if the bag be kept moist, so that it cannot dry; and it is true (as Avicen saith) that if it: be used being so corrupted, it killeth within a dayes space, driving one into madness, making the sick person continually to hold forth his tongue, and infecting him with a Fever by inflaming the body, loosing the continuity of the parts, through sharp vapors arising from the stomach: and for a proof that it will inflame, if you take a little of it mingled with oil, and rub upon any part of the body, or upon your nail, you shall feel it.

But there is also a remedy for it being corrupted; namely, Asses milk mingled with some sharp syrup of Citron, or if need require, drink a dram of Philons Antidote at the most; or take but∣ter and sweet water which will cause vomit, and vomit therewith so long, as you feel the savour of the stone, and afterward take syrup of Limmons or Citrons: and some affirm upon experience, that two penny weight of Coriander-seed, scorched in the fire, is a present remedy for this evill. And it is most strange, that seeing it is in greatest strength, when the favour is hottest, which is very displeasing to a mans nature in outward appearance, yet doth it never harm a man taken inwardly, (being pure and rightly compounded) if the person be without a Fever, for in that case only it doth hurt inwardly, otherwise apply it to a moist body lacking refrigeration, or to a cold body wanting excalfaction, or to a cold and moist body, you shall perceive an evident commodity thereby, if there be no Fever: and yet it hath profited many where the Fever hath not been over hot, as in Extasies and Lethargies, ministred with white Pepper, and Melicrate, and with Rose cakes laid to the neck or head. The same virtues it hath being outwardly applyed and mingled with oil, if the bodies be in any heat, and purely without oil, if the body be cold, for in heating it holdeth the third degree, and in drying the second. The manner how it is to be administred is in drink, for the most part, the sweet liquor being taken from it, and the little skins appearing therein cleansed away, and so it hath among many other these operations following. Drunk with Vinegar, it is good against all venom of Serpents, and against the Chameleon, but with this difference, against the Scor∣pion with wine, against Spiders with sweet water, against the Lizzards with Myrtite, against Dipsas and Cerastes, with Oponax, or wine made of Rew, and against other-Serpents with wine simply.

Take of every one two drams, for a cold take it a scruple and a half in four cups of wine, used * 1.306 with Ladanum, it cureth the Fistulaes and Ulcers, provoking sneezing by smelling to it; procureth sleep, they being anointed with it; Maiden-weed and Conserve of Roses, and being drunk in water, helpeth Phrensie, and with the Roses and Maiden-weed aforesaid, easeth head-ach; being laid to the head like a plaister, it cureth all cold and windy affections therein; or if one draw in the smoak of it perfumed, though the pain be from the mothers womb, and given in three cups of sweet Vinegar fasting, it helpeth the Falling sickness, but if the person have often fits, the same given in a Glyster, giveth great ease: Then must the quantity be two drams of Castoreum, one sextary of honey and oil, and the like quantity of water, but in the fit it helpeth with Vinegar by smelling to it. It helpeth the Palsie, taken in Rew or wine, sod in Rew, so also all heart trembling, ach in the stomach, and quaking of the sinews. It being infused into them that lie in Lethargies with Vinegar and Conserve of Roses doth presently awake them, for it strengthneth the brain, and moveth sternu∣tation. It helpeth oblivion coming by reason of sickness, the party being first purged with Hiera Ruffi, Castoreum, with oil bound to the hinder part of the head, and afterward a dram drunk with M〈…〉〈…〉rate, also taken with oil, cureth all Convulsion proceeding of cold humors, if the Convul∣sion be full and perfect, and not temporal or in some particular member, which may come to passe in any sickness.

The same mixed with hony helpeth the clearness of the eyes, and their inflamations; likewise used with the juice of Popy, and infused to the ears, or mixed with hony, helpeth all pains in them. With the seed of Hemlocks beaten in Vinegar, it sharneth the sense of hearing, if the cause be cold, and it cureth toothach infused into that ear with oil on which side the pain resteth; for Hippocrates sent unto the wife of Aspasius (complaining of the pain in her cheek and teeth) a little Castoreum with Pepper, advising her to hold it in her mouth betwixt her teeth. A perfume of it drawn up into the head and stomach, easeth the pains of the lights and intrails, and given to them that sigh much with sweet Vinegar fasting, it recovereth them. It easeth the Cough, and distil∣lations of rhume from the head to the stomach, taken with the juyce of black Popy. It is preserva∣tive against inflamations and pains in the guts or belly (although the belly be swoln with cold windy humors) being drunk with Vinegar, or Oyxycrate; it easeth the Colick being given with Annis beaten small, and two spoonfuls of sweet water; and it is found by experiment, that when a horse cannot make water, let him be covered over with his cloth, and then put underneath him a fire of coals, wherein make a perfume with that Castoreum till the Horses belly and cods smell * 1.307 thereof, then taking away the coals, walk the horse up and down covered, and he will present∣ly stale.

To soften the belly they use Castoreum with sweet water two drams, and if it be not forcible enough, they take the root of a set Cucumber one dram, and the some of Salt Peter two drams. It is also used with the juice of Withy and decoction of Vinegar applyed to the reins and genital parts like a plaister against the Gonorrhaean passion. It will stir up a womans monethly courses, and cause an easie travail, two drams being drunk in water with Penny-royal. And if a Woman with childe go * 1.308 over a Beaver, she will suffer abortment; and Hippocrates affirmeth, that a perfume made with Casto∣reum, Asses dung, and Swines grease, openeth a closed womb.

There is an Antidote called Diacostu, made of this Castoreum, good against the Megrim, Falling sickness, Apoplexies, Palsies, and weakness of lims, as may be seen in Myrepsus: against the impoten∣cy of the tongue, trembling of the members, and other such infirmities. These vertues of a * 1.309 Beaver thus described, I will conclude this discourse with a History of a strange beast like unto this, related by Dunranus Campus-bellus (a noble Knight) who affirmed, that there are in Arcadia, seaven great lakes some 30 miles compass, and some lesse, whereof one is called Garloil, out of which in Anno 1510 about the midst of Summer, in a morning came a beast about the bigness of a water Dog, having feet like a Goose, who with his tail easily threw down small trees, and present∣ly with a swift pace he made after some men that he saw, and with three strokes he likewise over∣threw three of them, the residue climbing up into trees escaped, and the beast without any long tarrying, returned back again into the water, which beast hath at other times been seen, and it is observed, that this appearance of the Monster, did give warning of some strange evils upon the Land: which story is recorded by Hector Boethius.

Of the BISON.

A Bison called of some Latins, though corruptly, Ʋrson, and Veson; of the Grecians, Bisoon; of the * 1.310 Lituanians, Suber; of the Polonians, Zuber, from whence some Latins derived Zubro, for a Bison. Of the Germans, Visent, and Vaesent, and Wisent: a beast very strange as may appear by his figure prefixed, which by many Authors is taken for Ʋrus, some for a Bugil, or wilde Ox; other for Rangifer, and many for the beast Tarandus a Buffe. By reason whereof there are not many things, which can by infallible collection be learned of this beast among the writers; yet it is truly * 1.311 and generally held for a kind of wilde Ox, bred in the Northern parts of the World for the most part, and never tamed, as in Scythia, Moscovia, Hercynia, Thracia, and Prussia. But those tall wilde Oxen which are said to be in Lapponia, and the Dukedom of Angermannia, are more truly said to be Ʋri, as in their story shall be afterward declared. Their name is taken from Thracia, which

[illustration]

was once called Bistonia, and the people thereof Bistones, from Bisto the Son of Cicas and Terpsicho∣re; * 1.312 and thereof came Bistoniae Grues, cranes of Thracia, and Bistoniae Lacus, for the lake or sea of Dicaea, near Abdera, where never living thing, or other of lesse weight was cast in but it presently sunk and was drowned.

This Bison is called Taurus Paeonicus, the Paeonian. Bull, whereof I finde two kinds, one of greater, and * 1.313 another of lesser size, called the Scotian, or Calydonian Bison, whereof you shall see the picture and qua∣lities at the foot of this History.

The greater is as big as any Bull or Oxe, being maned about the neck and back like a Lion, and * 1.314 hath hair hanging down under his chin or neather lip like a large beard: and a rising or little ridge down along his face, beginning at the height of his head, and continuing to his nose very hairy; his horns great and very sharp, yet turning up towards his back, and at the points hooked like the wilde Goats of the Alpes, but much greater: they are black of colour, and with them through the admirable strength of his neck can he tosse into the air, a horse and horseman both together. They * 1.315 are as big as the Dextarii which are the greatest Stallions of Italy. Their face looketh downward, and they have a strange strength in their tongue, for by licking they grate like a file any indifferent hard substance, but especially they can therewith draw unto them any man or beast of inferior con∣dition, whom by licking they wound to death.

Their hair is red, yellow, or black, their eyes very great and terrible; they smell like a Moschus or Musk-cat, and their mane reacheth over their shoulders, shaking it irefully when he brayeth; their face or forehead very broad, especially betwixt their horns, for Sigismond King of Polonia, having kild one of them in hunting, stood betwixt his horns, with two other men not much lesser in quan∣tity then himself, who was a goodly well proportioned and personal Prince.

There are two bunches on his back, the former near his shoulders, which is the higher, and the other near the rump, which is somewhat lower. I have seen the horns of a Bison, which was in the hands of a Goldsmith to tip with silver and gilt, that it might be fit to drink in: it did bend like the talon of an Eagle or Gryphin, or some ravenous bird. The flesh in Summer time is most * 1.316 fat, but it tasteth so much of wilde Garlick, or Ramsens, that it is not pleasant to eat, being full of small veins and strings, and is accounted a noble and strong kind of flesh: the bloud is the most purest in the world, excelling in colour any purple, and yet for all that it is so hot, that being let forth when the Beast dyeth, within two houres space it putrefieth, and the flesh it self in the coldest Winter will not keep sweet many hours, by reason of the immoderate heat thereof, if the Hunter do not after the fall of the beast, separate from it the intrails: and which is most strange of all, being pierced alive with any hunting spear, dart, or sword, the weapon by the heat of the body * 1.317 is made so weak and soluble, that it cometh forth as flexible as lead: and to conclude, it is a most noble and fierce spirited b••ast, never afraid, or yeelding till breath faileth, neither can he be taken with any nets or gins, untill they be thoroughly wearyed: wherefore they which hunt him, must * 1.318

be very strong, nimble and skilful men, or else that sport will be their own undoing and over∣throw. * 1.319

Therefore when they go to hunt this Bison, they choose a place replenished with large trees, neither so great that they cannot easily wind about them; nor so little that they shall not be able to cover their bodies from the horn or tongue of the beast: behind which the hunters place them∣selves out of sight: and then the Dogs rouze up the beast, driving him to that place where the hun∣ters stand; whom the beast first espyeth, to him he maketh force, who must warily keep the tree for his shield, and with his spear wound him where he can, who will not fall without many mortal strokes, but waxe more and more eager, not only with horn but with tongue, for if he can but ap∣prehend any part of the hunters garment with his tongue, he loseth no hold but draweth him un∣to him, and with his horn and feet killeth him: but if the fight be long, and so the hunter wearied and out of breath, then doth he cast a red cap unto the beast, who maketh at it with head and feet, never leaving till it be all in pieces; and if another come to help him as hunters must, if they will return alive, then shall he easily draw the beast to combate, and forsake the first man, if he cry Lu-lu-lu.

Pausanias sheweth how these Bisons are taken alive, in this sort. The hunters (faith he) chuse out * 1.320 some steep and slippery down hill, whereupon they lay skins of beasts newly taken off, and if they want such, then anoint they old skins with oil, and so leave them spread upon those steeping or ben∣ding passages; then raise they the beasts, and with Dogs and other means on horseback drive them along to the places where they laid their hides, and as soon as they come upon the skins they slip and fall down, rowling headlong till they come into the valleys, from whence they constrain them back again some other way, three or four times a day, making them fall down the hils as aforesaid, and so wearying them with continual hunting, and fasting. At the last they come unto them, when they are no more able to rise for faintness, and give them Pine-apples taken out of the shels, (for with that meat are they delighted) and so while they eagerly feed and lie weary on the ground, they intoil them in bands and manacles, and lead them away alive. The medicines coming from * 1.321 this beast may be conjectured to be more forcible, then of common and ordinary Oxen, but because they were not known to the Grecians and Arabians, and we finde nothing recorded thereof; we will conclude the story of this great Bison, with good opinion of the virtues, though we are not able to learn or discover them to others.

Of the white SCOTIAN BISON.

[illustration]

IN the Woods of Scotland, called Callender or Caldar, and in ancient time Calydonia, which reacheth * 1.322 from Monteth and Erunal, unto Atholia and Loqubabria, there are bred white Oxen, maned about the neck like a Lyon, but in other parts like ordinary and common Oxen. This wood was once full of them, but now they are all slain, except in that part which is called Cummirnald. This beast is so

hateful and fearful of mankind, that it will not feed of that grasse or those hearbs, whereof he favour∣eth * 1.323 a man hath touched, no not for many days together; and if by art or policy they happen to be taken alive, they will die with very sullen grief. If they meet a man, presently they make force at him, fearing neither Dogs, Spears, nor other weapons. Their flesh is very pleasant, though full of sinews, and very acceptable to the greatest Nobles, for which cause they are grown to a small number; their qualities being like to the former beast, excepting their colour and beard, I will term them a white Calydonian, or Scotian BISON.

BONASUS, the figure of the Head and Horns.

[illustration]

THis beast is called in Greek * 1.324 Bonasos, and in Latin, Bo∣nasus, and is also called Monops, or Monopios, and once in Aristo∣tle, Bolinthus, the Bohemians, Loli, now the Germans & English call the long hair about the neck of any beast, a Maene or Mane, from whence cometh this word Monapios, which signifi∣eth a maned Ox. This Bison is * 1.325 the greatest beast, Bull or Ox, though it be shorter in length, yet are the sides larger and broader then all other. They are bred in Paeonia in the * 1.326 mountain Mesapus, not in Ly∣dia and Phrygia, as Solinus and Albertus have delivered; being deceived, because the Paeonians were joyned with the Medians which they derive from Madi a people of Asia, whereas the Paeonians and Medi in Pliny, (as is observed by Hermolaus in his Castigations of Pliny) are a people of Thracia in Europe: so called of Paeon the Son of Endymion and brother of Epeus, who was seated near the river Axius in Macedonia: for it was agreed * 1.327

[illustration]

betwixt the two brethren striving for the kingdom, that he which was overrun by the other, should yeeld the kingdom in quietness to his brother.

The head of this beast is like the head of an Ox or Bull his horns bending round to the sides of the * 1.328 cheek, by reason whereof he hath no defence by them, neither can a man be hurt that is cast upon them. His neck is very thick with a large mane, from his eyes down to his shoulders in length like * 1.329 an Horses, but the hair thereof is much softer, and lyeth more smoothly, the uppermost hairs being harsher, and the undermost softer like wool. Their colour betwixt red and ash colour, but black and yellow appeareth not in them. They have no upper teeth, in this point resembling an Ox and other horned beasts; their horns being in compass about nine inches and somewhat more, are very smooth and black like varnish. Their voice is like the voice of an Ox, their legs all hairy, and their feet cloven, their tail too short for the other members of the body like a Bugles, their back stretched out at length, is as long as a seat for seaven men; their flesh is very sweet, for which cause he is much sought for in hunting; he will with his feet dig up the ground like an Ox or Bull in his rage; * 1.330 when he is once struck, he flyeth away, fighting with his heels backward; and whereas nature hath denyed him the benefit of horns, which other beasts have, so that he is only adorned and not armed by those weapons, like a Souldier that cannot draw forth his Sword; she hath given him the secret operation of his dung, which in his chase he casteth forth of his body so plentifully upon the Dogs or other that pursue him, by the space of four paces backward, that he stayeth their course, and the heat of his dung is so admirable, that it scorcheth or burneth the hair or skin of any beasts or men that hunt him: neither hath this ••ime such vertuous operation at any other time, but only when the beast flyeth, being hunted and pursued for life, at other times it lying quiet, there is no such virtue therein: neither ought this to seem incredible, seeing many other beasts in their chase, have the like or at the least do then eject their excrement more plentifully and noisomly then at other * 1.331 times: as the Cuttell-fish, for when in chase the intrails are heated, and the passage somewhat re∣strained, so that the holding in of breath breedeth more wind in the guts, it may very naturally chance, the excrement being with the inclosed wind and heat sent forth by violent eruption, that it may flie far backward, and also burn as aforesaid. These beasts Calve in the Mountains, and before that * 1.332 time cometh she chuseth a place, which she walleth in with the abundance of her own dung, so high as it may cover her young one, for there is no beast that is naturally so full of excrement as a Bonasus. Their ears are very broad as the Poet saith, Patulae camuris sub cornibus aures, broad ears, under crooked winding blunt horns; the skin is so large, that it hath covered a good part of a house, the inward colour whereof is like the earth whereon the beast did use to feed. That excellent Physitian of England John Cay, did send me the head of this beast, with this description, in an Epistle, saying.

I Send unto thee the head of a great wilde beast, the bare mouth and the bones supporters of the * 1.333 horns being very weighty, and therefore bearing up some like heavy burden, the horns are recurved and bending backward, so that they do not spire directly downward but rather forward, though in a crooked manner, which because it could not appear forward, as they do when the beast is alive, therefore they are described turning on the one side: the space betwixt the horns or breadth of the forehead, is three Roman palms and a half; the length of the horns, three palms one finger and a half; and their compass where they are joyned to the head, is one foot one palm and a half. In the Castle of Warwick where are preserved the Armor and Spear of one Earl Guy of Warwick a most valiant strong man, I have seen the head of a beast not unlike to this, saving that if the bones whereon the horns grow should be joyned together, then would the horns be longer, and of another crooked fashion. And in the same place there is also the neckbone of the same beast, the compasse thereof is at the least three Roman feet two palms and a half, whereunto I may also add that shoulder-blade which hangeth on the North gate of the City of Coventry, being in the lowest part three foot broad and two fingers, and four foot long and two palms: and the compasse of the arme hole wherein the shoulder is joyned, is three foot and one palm, and the whole compasse of them both in breadth and length is eleven foot one palm and a half.

In the Chappel of the said great Guy, distant from Warwick about one thousand paces (or a mile) there hangeth a rib of this beast (as I suppose) the compasse whereof in the smallest place is three palms, and in length it is six foot and a half the rib is dry and rotten in the superficies thereof. The vulgar people affirm, that it is the peece of a Boar, which was slain by Earl Guy; other say, by tradition of their elders, that it is a piece of a wilde Cow remaining neer Coventry, and did much harm to many people; which latter opinion I embrace, taking it for a Bonasus, who in most things is like a Cow, and therefore some affirm it is an Indian Cow (but ignorantly) because any thing that is not common is usually attributed to some strange Countrey breed (with an addition to that it most of all resembleth.) Thus far D. Cay.

Whereunto I assent, holding his conjectures to be very probable, untill by the diligent industry of some other, or my own eye-sight we may deliver to the world some more assured and perfect knowledge in these kind of beasts. Exhorting in the mean season all learned men, to discover more exactly their present or future knowledge herein, to the high benefit of all them that are diligent students in this part of Gods creation.

Of the BUFFE.

[illustration]

ABuffe is called in Greek, Tarandos; and in Latine, Tarandus; which some have corrupted bar∣barously, * 1.334 tearming it Parandrus and Pyradus; and I conjecture that it is the same beast, which the Polonians call Tur or Thuro; howsoever other confound this Tarandus with another beast, cal∣led Rangifer; and some with a kinde of Ʋrus, which have many properties in common with a Buffe, yet my reason, why the Polonian Tur can be no other then a Buffe, is, because the head and mouth differeth from those beasts; and also because this is taken in Sarmatia, where the common people call it Daran, or Darau; although the later Writers call it Duran and Durau, and translate it a Bo∣nasus, which can by no means agree with this beast; and the name of Daran is easily derived from Tarandus, or Tarandos.

Also that the Polonian Tur should not be a Buffe, all that can be objected, is, that the horns there∣of are cragged or branched, which thing Pliny attributeth to a Buffe: whereunto I answer, that the Ancients did confound a Buffe with an Elk, and a Rangifer; for in the description of an Elk they va∣ry, divers times mistaking one for another, by reason that they wrote altogether by report, none of them being seen in their Countries, and therefore may easily be deceived in a Buffe, as well as in an Elk. The chief Authors of this opinion have been Sir Thomas Eliot, and Georgius Agricola, with whom I will not contend, nor with any other man that can give better reason: for Pliny maketh a Buffe to be a beast proportioned betwixt an Hart and an Oxe, of which sort is not a Rangifer, as shall be manifested; and if it be, yet can it never appear that a Rangifer doth change colour like a Buffe, as also we will make more evident: So then distinguishing a Buffe from a Rangifer, and presuming that the Poloman Thuro, or Tur, is a Buffe; we will proceed to his description.

The head of this beast is like the head of a Hart, and his horns branched or ragged; his body for * 1.335 the most part like a wilde Oxes, his hair deep and harsh like a Bears, his hide is so hard and thick, that of it the Scythians make breast-plates, which no dart can pierce through. His colour, for the most part, like an Asses, but when he is hunted or feared, he changeth his hew into whatsoever thing he seeth; as among trees he is like them; among green boughs he seemeth green; amongst rocks of stone, he it transmuted into their colour also; as it is generally by most Writers affirmed: as Pliny and Sclinus among the Ancient; Stephanus and Eustathius among the later Writers.

This indeed is the thing that seemeth most incredible, but there are two reasons which draw me to subscribe hereunto: first, because we see that the face of men and beasts through fear, joy, anger, and other passions, do quickly change; from ruddy to white, from black to pale, and from pale to ruddy again. Now as this beast hath the head of a Hart, so also hath it the fear of a Hart, but in a higher degree; and therefore by secret operation it may easily alter the colour of their hair, as a passion in a reasonable man, may alter the colour of his face.

The same things are reported by Pliny of a beast in India called Lycaon, as shall be afterward de∣clared; and besides these two, there is no other among creatures covered with hair, that changeth

colour. Another reason forcing me to yeeld hereunto is, that in the Sea a Polypus-fish, and in the earth among creeping things, a Chamaeleon, do also change their colour in like sort and fashion: whereunto it may be replyed, that the Chamaeleon and Polypus-fish, are pilled or bare without hair, and therefore may more easily be verse-coloured; but it is a thing impossible in nature, for the hair to receive any tincture from the passions: but I answer, that the same nature can multiply and di∣minish her power in lesser and smaller Beasts, according to her pleasure, and reserveth an operation for the nails, and feathers of birds, and fins and scales of fishes, making one sort of divers colour from the other: and therefore may and doth as forcibly work in the hairs of a Buffe, as in the skin of a Chamaeleon; adding so much more force to transmute them, by how much farther off they stand from the blood, like as an Archer, which setteth his arm and bow higher to shoot farther, and there∣fore it is worthy observation, that as this beast hath the best desence by her skin above all other, so she hath a weakest and most timerous heart above all other.

These Buffes are bred in Scythia, and are therefore called Tarandi Scythici; they are also among * 1.336 the Sarmatians, and called Budini, and neer Gelonis, and in a part of Poland, in the Duchy of Maza∣via, betwixt Oszezke and Garvolyin. And if the Polonian Thuro before mentioned, have a name (whereof I am ignorant) then will I also take that beast for a kinde of Bison. In Phrygia there is a * 1.337 territory called Tarandros, and peradventure this beast had his name from that Countrey, wherein it may be he was first discovered and made known.

The quantity of this beast, exceedeth not the quantity of a wilde Ox, whereunto in all the parts * 1.338 of his body he is most like, except in his head, face, and horns: his legs and hoofs are also like an Oxes. The goodness of his hide is memorable, and desired in all the cold Countries in the world, wherein only these beasts and all other of strong thick hides are found, for the thinnest and most unprofitable skins of beasts, are in the hot and warmer parts of the world: and God hath provided thick, warm, most commodious, and precious covers for those beasts that live farthest from the Sun. Whereupon many take the hides of other beasts for Buffe, for being tawed and wrought artificially they make garments of them, as it is daily to be seen in Germany.

Of the Vulgar BUGIL.

ABugil is called in Latine, Bubalus; and Buffalus; in French, Beufle; in Spanish, Bufano; in Ger∣man, * 1.339 Buffel; and in the Illyrian tongue, Bouwol. The Hebrews have no proper word for it, but comprehend it under To, which signifieth any kind of wilde Oxen; for neither can it be expressed by Meriah, which signifieth fatted Oxen; or Bekarmi, which signifieth Oxen properly; or Jachmur, which the Persians call Kutzcohi, or Buzcohi, and is usually translated a Wilde-Asse. For which beast the Hebrews have many words; neither have the Graecians any proper word for a vulgar Bugil, for Boubatos and Boubatis, are amongst them taken for a kinde of Roe-buck. So that this Bubalus was * 1.340 first of all some modern or barbarous term in Africk, taken up by the Italians, and attributed to this beast, and many other for whom they knew no proper names. For in the time of Pliny, they used to call strange beasts like Oxen or Bulls, Ʋri; as now a days (led with the same error, or rather ignorance) they call such Bubali, or Buffali. The true effigies of the vulgar Bugil, was sent unto me by Cornelius Sittardus, a famous Physitian in Norimberg; and it is pictured by a tame and familiar Bugil, such as liveth among men for labour, as it seemeth to me. For there is difference among these beasts, (as Aristotle hath affirmed) both in colour, mouth, horn, and strength.

This vulgar Bugil, is of a kinde of wilde Oxen, greater and taller then the ordinary Oxen, their * 1.341 body being thicker and stronger, and their limbs better compact together; their skin most hard, their other parts very lean, their hair short, small, and black, but little or none at all upon the tail, which is also short and small. The head hangeth downward to the earth, and is but little, being compared with the residue of his body; and his aspect or face betokeneth a tameable and simple disposition. His fore-head is broad and curled with hair, his horns more flat then round, very * 1.342 long, bending together at the top, as a Goats do backward: insomuch as in Crete, they make bows of them: and they are not for defence of the beast, but for distinction of kinde and ornament. His neck is thick and long, and his rump or neather part of his back is lower then the residue, descend∣ing to the tail. His legs are very great, broad and strong, but shorter then the quantity of his body would seem to permit. They are very fierce being tamed, but that is corrected by put∣ting * 1.343 an Iron ring through his Nostrils, whereinto is also put a cord, by which he is led and ruled, as a Horse by a bridle (for which cause in Germany they call a simple man over-ruled by the advise of another to his own hurt, a Bugle, led with a ring in his nose.)

His feet are cloven, and with the formost he will dig the earth, and with the hindmost fight like a Horse, setting on his blows with great force, and redoubling them again if his object remove not. His voyce is like the voyce of an Oxe; when he is chased he runneth forth right, seldom winding * 1.344 or turning, and when he is angred, he runneth into the water; wherein he covereth himself all over, except his mouth, to cool the heat of his blood; for this beast can neither endure outward cold nor inward heat: for which cause, they breed not but in hot Countries, and being at liberty are seldom from the waters. They are very tame, so that children may ride on their backs; but on a so∣dain they will run into the waters, and so many times indanger the childrens lives.

Their love to their young ones is very great, they alway give milk from their copulation to * 1.345 their Calving; neither will they suffer a Calf of another kinde (whom they discern by their smell) to suck their milk, but beat it away if it be put unto them: wherefore their keepers do in such case, anoynt the Calf with Bugils excrement, and then she will admit her suckling.

They are very strong, and will draw more at once then two Horses; wheresore they are tamed * 1.346 for service, and will draw Waggons and Plows, and carry burdens also, but they are not very fit for Carts: yet when they do draw, they carry also great burthens or loads tyed to their backs with ropes and wantyghtes. At the first setting forward they bend their legs very much, but afterward * 1.347 they go upright, and being over-loden they will fall to the earth, from which they cannot be raised by any stripes untill their load or carriage be lessened. There is no great account made of their * 1.348 hides, although they be very thick: Solinus reporteth, that the old Britons made Boats of Osier twigs or reeds, covering them round with Bugils skins, and sayled in them: and the Inhabitants of the Kingdom of Caraiani, make them bucklers and shields of Bugils skins, which they use in Wars; the flesh is not good for meat, which caused Baptista Fiera to make this Poem:

Bubalus hine abeat, neve intret prandia nostra: Non edat hunc quisquam: sub juga semper eat.

For they ingender melancholy, and have no good taste, being raw they are not unpleasant to be∣hold, but sod or rosted they shew a deformed substance. The milk of this beast maketh very hard Cheese, which tasteth like earth.

The medicines made of this beast are not many: with the horns or hoofs they make rings to wear * 1.349 against the Cramp, and it hath been believed (but without reason) that if a man or woman wear rings made of the horns or hoofs of a Bugil in the time of carnal copulation, that they will naturally fly off from their fingers; whereas this secret was wont to be attributed to rings of Chrysolytes or, Sma∣ragde stones. To conclude, some teach husbandmen to burn the horns or dung of their Bugils on the windy side of their corn and plants, to keep them from Cankers and blasting: and thus much of the vulgar Bugil, called Bubalus Recentiorum: whose beginning in this part of the world is unknown, although in Italy, and other parts of Europe they are now bred and fostered.

Of the African BUGIL.

BEllonius report∣eth,

[illustration]

that he saw in Cair a small beast, which was in al things like a little Oxe, of a beautiful body, full of slesh, well and neatly limmed, which he could take for no other then the Afri∣can Oxe, or Bugill * 1.350 of the old Graecians, which was brought out of the Kingdom of Asamia, unto the City Cair; it was old, and not so big as a Hart, but greater then a Roe; he never in all his life took more pleasure to behold a beast, then in the viewing the excellent beauty of every part in this creature. His hair was yellowish, glistering as if had been combed and trimmed by the art of a Barber, under his belly it was somewhat more red and tauny then upon his back. His feet in all things like a vulgar Bugils, his legs short and strong, the neck short and thick, whereon the two dew-laps of his crest did scarse appear. His head like an Oxes, and his horns growing out of the crown of his head, black, long, and bending like an half Moon; whereof he hath no use to defend himself, or anoy another, by reason their points turn inward. His ears like a Cows, and shoulder blades standing up a little above the ridge very strongly. His tail to the knees like a Camelopardals, from whence hangeth some few black hairs, twice so great as the hairs in a Horses tail. His voyce was like an Oxes, but not so strong and loud: to conclude there∣fore, for his description; if a man conceive in his minde a little yellow neat Oxe, with smooth hair, strong members, and high horns above his head, like a half Moon; his minde cannot erre from the

true and perfect shape of this beast. There was such a one to be seen of late at 〈…〉〈…〉nce, under the name of an Indian Oxe, saving his head was greater and longer, his horns not high nor bend∣ing together, but standing up right, and a little wre••thing into spires above their root, and the hinder part of the back much lower then the shoulders, but it may be the observer of this beast failed and took not the true description of it.

This creature of African Bugil, must be understood to be a wilde beast, and not of a tame kinde, * 1.351 although Bellonius expresseth not so much. Leo in his description of Asrick, relateth a discourse of a certain beast called Laut, or Daut, who is less then an Oxe, but of more elegant feature in his legs, white horns, and black nails, which is so swift, that no beast can out-run it, except a Barbary Horse: it is taken most easily in the Summer time: with the skin whereof they make targets and shields, which cannot be pierced by any weapon, except Gunshot; for which cause they sell them very dear; which is conjectured to be the Bugil that Bellonius describeth, although it be not just of the same colour, which may vary in this beast as well as in any other, and I have a certain Ma∣nuscript without the Authors name, that affirmeth there be Bugils in Lybia, in likeness resembling a Hart and an Oxe, but much lesser, and that these beasts are never taken asleep, which causeth an opinion that they never sleep; and that there is another Bugil beyond the A••pes, neer the River Rhene, which is very fierce and of a white colour.

There is a horn in the Town-house of Argentine four Roman cubits long, which is conjectured to * 1.352 be the horn of some Ʋrus (or rather as I think of some Bugil) it hath hung there at the least two or three generations, and by scraping it I found it to be a horn, although I forgat to measure the com∣pass thereof, yet because antiquity thought it worthy to be reserved in so honourable a place for a monument of some strange beast, I have also thought good to mention it in this discourse: as when Philip King of Macedon, did with a dart kill a wilde Bull at the foot of the Mountain Orbelus, and consecrated the horns thereof in the Temple of Hercules, which were fifteen yards or paces long, for posterity to behold.

Of the BULL.

[illustration]

ABull is the husband of a Cow, and ring-leader of the herd, (for which cause Hom••r com∣pareth Agamemnon the great Emperor of the Graecian Army to a Bull) reserved only for pro∣creation, and is sometimes indifferently called an Oxe, as Oxen are likewise of Authors taken for Bulls, Virg.

Pingue Jolum primis extemplo mensibus anni, Fortes invertant boves.—

The Hebrews call him Tor, or Taur; which the Chaldes call Abir, for a strong Oxe: so the Ara∣bians, * 1.353 Taur: the Graecians, Tauros; the Latines, Taurus; the Italians, Tauro; the French, Taureau; the Germans, ein Stier, ein Vuucherstier, das Vucher, ein Mummelstier, ein Hogen, and ein Bollen; the Illy∣rians, Vul, and Iunecz: by all which several appellations, it is evident, that the name Taurus in La∣tine is not derived from Tanouros, the stretching out the tayl; nor from Gauros, signifying proud; but from the Hebrew, Tor; which signifieth great: upon which occasion, the Graecians called all large, great, and violent things, by the name of Taurol, and that word Taurus among the Latines, hath given denomination to Men, Stars, Mountains, Rivers, Trees, Ships, and many other things, which caused Ioachimus Camerarius to make thereof this aenigmatical riddle.

Moechus eram regis: sed lignea membra sequebar. * 1.354 Et Cilicum mens sum: sed mons sum nomine solo. Et vehor in coelo: sed in ipsis ambulo terris.

That is in divers senses, Taurus was a Kings Pander, the root of a tree, a Mountain in Cilicia, a Bull, a Mountain in name, a Star or sign in heaven, and a River upon the earth: so also we read of Statilius Taurus, and Pomponius Vitulus, two Romans. It was the custom in those days, to give the names of beasts to their children, especially among the Troglodytae, and that Adulterer which ravish∣ed Europa, was Taurus the King of Crete; or as some say, a King that came in a Ship, whose En∣sign and name was the Bull; and other affirm, that it was Iupiter in the likeness of a Bull, because he had so defloured Ceres when he begat Proserpina, and afterward defloured Proserpina his daughter, in the likeness of a Dragon. It is reported that when Achelous did fight with Hercules for Deianei∣ra the Daughter of Oeneus King of Calydon, finding himself to be too weak to match Hercules, turned himself suddenly into a Serpent, and afterward into a Bull; Hercules seeing him in that pro∣portion, speedily pulled from him one of his horns, and gave it to Copia the companion of Fortune, whereof cometh that phrase of Cornucopia. Afterward, Achelous gave unto Hercules one of the Horns of Amalthea, and so received his own again, and being overcome by Hercules, hid himself in the River of Thoas, which after his own name bending forth into one horn or crook, was called Ache∣lous. By these things the Poets had singular intentions to decipher matters of great moment un∣der hidden and dark Narrations.

But there are four reasons given, why Rivers are called Taurocrani: that is, Bul-heads. First, be∣cause * 1.355 when they empty themselves into the Sea, they roar or bellow like Buls, with the noise of their falling water. Secondly, because they surrow the earth like a draught of Oxen with a plow, and much deeper. Thirdly, because the sweetest and deepest pastures unto which these cattel resort, are near the rivers. Fourthly, because by their crooking and winding, they imitate the fashion of a horn, and also are impetuous, violent, and unresistible.

The strength of the head and neck of a Bull is very great, and his fore-head seemeth to be made * 1.356 for fight: having horns short, but strong and piked, upon which he can toss into the air very great and weighty beasts, which he receiveth again as they fall down, doubling their elevation with re∣newed strength and rage, untill they be utterly confounded. Their strength in all the parts of their body is great, and they use to strike backward with their heels: yet is it reported by Caelius Titornus a Neat-heard of Aetolia, that being in the field among the cattel, took one of the most fierce and * 1.357 strongest Buls in the herd by the hinder-leg, and there in despite of the Bull striving to the contrary, held him with one hand, untill another Bull came by him, whom he likewise took in his other hand, and so perforce held them both: which thing being seen by Milo Crotoniates, he lifted up his hands to heaven, crying out by way of Interrogation to Jupiter, and saying: O Jupiter, hast thou sent ano∣ther Hercules amongst us? Whereupon came the common proverb of a strong armed man: This is another Hercules. The like story is reported by Suidas of Polydamas, who first of all slew a Lyon, and after held a Bull by the leg so fast, that the beast striving to get out of his hands, lest the hoof of his foot behinde him.

The Epithites of this beast are many among Writers, as when they call him Brazen-footed, wilde, chearful, sharp, plower, warrier, horn-bearer, blockish, great, glistering, fierce, valiant, and louring, which seemeth to be natural to this beast; insomuch as the Grammarians derive Torvitas, grimness or lowring, from Taurus, a Bull, whose aspect carryeth wrath and hatred in it: wherefore it is Pro∣verbially said in Westphalia, of a lowring and scouling countenance, Eir sic als ein ochs der dem, flesch••u∣wer * 1.358 Entlofferist: That is, he looketh like a Bull escaped from one stroke of the Butcher. Their horns are lesser but stronger then Oxen or Kie, for all beasts that are not gelded, have smaller horns and thicker skuls then other, but the Buls of Scythia as is said elsewhere, have no horns. Their heart is full of nerves or sinews, their blood is full of small veins, for which cause he ingendereth with most speed, and it hardneth quickly. In the gall of a Bull there is a stone called Gaers, and in some places the gall is called Mammasur. They are plentiful in most Countries, as is said in the discourse of Oxen, but the best sort are in Epirus, next in Thracia, and then in Italy, Syria, England, * 1.359 Maceconia, Phrygia, and Belgia: for the Bulls of Gallia are impaired by labour, and the Buls of Aethi∣cpe are the Rhinocerotes, as the Buls of the woods are Elephants.

They desire the Cow at eight months old, but they are not able to fill her till they be two years * 1.360 old, and they may remain tolerable for breeders untill they be 12. and not past. Every Bull is sufficient for ten Kie, and the Buls must not feed with the Kie, for two months before their leaping

time, and then let them come together without restraint, and give them Pease, or Barley, if their * 1.361 pasture be not good. The best time to suffer them with their females, is the midst of the Spring, and if the Bull be heavy, take the tayl of an Hart and burn it to powder, then moisten it in Wine, and rub therewith the genitals of a Bull, and he will rise above measure into lust: wherefore, if it be more then tolerable, it must be allayed with Oyl. The violence of a Bull in the act of copulation is so great, * 1.362 that if he miss the females genital entrance, he woundeth or much harmeth her in any other place; sending forth his seed without any motion except touching, and a Cow being filled by him, he will never after leap her, during the time she is with Calf: wherefore the Egyptians decipher by a Bull in health, without the itch of lust, a temperate continent man, and Epictetus saying of Sustine and Al∣stine; that is Bear and Forbear, was emblematically described by a Bull, having his knee bound and and tyed to a Cow in the hand of the Neat-herd, with this subscription. Hard fortune is to be endu el with patience, and happiness is often to be feared, for Epictetus said, Bear and forbear; we must suffer ••n•• any¦things, and with-hold our fingers from forbidden fruits; for so the Bull which swayeth rule among beasts, being bound in his right knee, abstaineth from his female great with young.

When they burn in lust, their wrath is most outragious against their companions in the same pa∣sture, with whom they agreed in former times, and then the conquerer coupleth with the Cow: but when he is weakened with generation, the beast that was overcome, setteth upon him afresh, * 1.363 and oftentimes overcometh: which kinde of love-fight is elegantly described by Oppianus, as follow∣eth. One that is the chiefest ruleth over all the other herd, who tremble at the sight and presence of this their eager King, and especially the Kye, knowing the insulting jealousie of their raging hus∣band. When the herds of other places meet together, beholding one another with disdainful coun∣tenances, and with their loughing terrible voices provoke each other, puffing out their flaming rage of defiance, and dimming the glistering light with their often dust-beating-feet into the air, who presently take up the challenge, and separate themselves from the company, joyning together at the sound of their own trumpets-loughing voyce, in fearful and sharp conflicts, not sparing, not yeelding, not retiring, till one or both of them fall wounded to the earth: sometimes turning round, sometimes holding heads together, as if they were Coach-fellows: and as two mighty ships well manned, with sufficient arms and strength, by force of winds and floods violently rushing one against another, do break and split asunder, with the horrible cry of the Souldiers, and ratling of the armour: so do these Buls, with voice, legs, horns, and strength, like cunning and valiant Martialists, make the sounds of their blows to ring betwixt heaven and earth, untill one of them be vanquished and over∣thrown.

The poor over-comed beast, with shame retireth from the herd, and will no more appear, untill he be enabled to make his party good against his triumphant adversary: then he feedeth solitary in the Woods and Mountains, for it is proverbially said, to signifie a single and unmarryed life, abiit Taurus in silvam: that is, the Bull is gone to the Wood to live solitarily without his female, often exercising himself like a studious Champion against the day of a new combate, and when he findeth his strength increased, and his courage armed for the day of battel, then roareth he in the Woods and Mountains, to provoke his adversary to answer; and perceiving his own voyce to be more fierce and violent then is his enemies, forth he proceedeth like some refreshed Giant, confident in his strength, descending the lists of a second combate, where he easily overcometh the Victor, weakned with copulation, and not exercised or fitted to such a triall through fulness and venery: so the first that was vanquished becometh Conqueror.

The very same is in other words described by Virgil: Bulls are enemies to all beasts that live up∣on * 1.364 prey, as Bears, Lyons, and Wolves: when they fight with Wolves, they winde their tails toge∣ther, and so drive them away with their horns; when the Bear fighteth with an Oxe, she falleth on her back, watching opportunity to take his horns with her fore-feet; which if she catch, with the weight of her body she wearieth the beast, who is so earnest in combate with these beasts, that they will fight their tongues hanging out of their mouths. The Crow is enemy to Buils and Asses, for in her flight she will strike at their eyes; and it is easier for the Bull to be revenged of a Lyon, then on such a bird: Red colour stirreth up a Bull to fight, neither can the Neat-herds govern these with such facility as they do the females, for when they wander and go astray, nothing can recall them but the voice of their females for copulation, which they understand and hear, being a mile or two distant.

The voyce of a Bull is sharper and shriller then is the loughing of a Cow; they are most couragi∣ous that have short and thick necks, and in their greatest wildeness, if their right knee can be bound, * 1.365 they will not stir; or if they be tyed to a wilde fig-tree, which is so fearful to the nature of an Oxe or Bull, that it hath been seen, how a very few sticks of that wood have sod a great quantity of Buls flesh in shorter time, then a far greater number of other wood set on fire could perform: which caused the Egyptians in ancient time, to picture a Bull tyed to a wilde fig-tree, to signifie a man that changed his manners through calamity.

Out of the hides of Bulls, especially their ears, necks, and genitals, is most excellent glew confected; * 1.366 but for the most part it is corrupted, by seething with it old leather of shooes or boots: but that of Rhedes is without all fraud, fit for Physitians and Painters, and evermore the whiter the better, for that which is black is good for nothing; wherefore that which is made out of Bulls hides, is so white, that it sendeth forth a brightness, whose vertuous conjunction in conglutination is so powerful, that it is easier to break a whole piece of wood then any part so glewed together therewith: and for this invention, we are (saith Pliny) indebted to Dedalus the first author thereof. They used it in instruments of musick, and such other tender and pretious actions.

The gail of an Oxe put upon Copper or Brass, maketh it glister like Gold; for which cause it is * 1.367 used by Players, to colour their counterfeit Crowns. The flesh of a Bull is good for meat, but yet not so good as an Oxe or Cow; yet did the Egyptians abstain from eating Cows flesh, and not from * 1.368 the flesh of Bulls.

These beasts are used in some places to plow, in some to fight; and it is reported by Aelianus, that Mythridates King of Pontus, beside his guard of men, had also a guard of a Bull, a Horse, and a Hart, which he tamed with his own hands; so that when his followers were asleep, if any stranger came neer, they failed not to awake him, by one of their several voyces. It is reported also, that if the no∣strils of a Bull be anoynted with Oyl of Roses, he will presently lose his eye-sight: and that in the Lake Asphal〈…〉〈…〉es there can no living creature abide, and yet many Bulls and Camels swim therein safe∣ly. * 1.369 It is but fabulous that there were Bulls in Colchis, which did breath out fire, except by that fiction the Poets understood the beastly rage of the rich Inhabitants. Touching the sacrificing of Bulls; it * 1.370 was also the custom of the old Egyptians to sacrifice a Bull unto Epaphus: and their manner was, first of all to try him whether it were fit for sacrifice, by laying meal before them, whereof if they re∣fused to taste, they were adjudged not apt for the Temple.

The Deutdae call a general sacrifice Viscum, whereby they affirm all grievances may be cured. First * 1.371 they prepared a banquet with sacrifice under some tree, then brought they two white Bulls sastened together by the horns, and then they gave a drink to any barren creature, woman, or brute beast, holding religiously, that by that drink they should be made fruitful, and free from all poyson: Un∣to so great a height did the folly of blinde people arise, to put religion in every unreasonable inven∣tion, under pretence of any good intention devised by idolatrous Priests. As often as they flew and offered a Bull, and poured Frankincense and Wine upon the hoast, they said; The Bull is increased with Frankincense and Wine: but the Ionians did best comfort themselves in their sacrifices, where the Bull before his death did lough at the Altar: and the Messenians did binde their Bull which was * 1.372 to be sacrificed to the ghost of Aristomene, unto certain Pillars in his Sepulchre: if therefore the Bull did shake the pillar while he leaped to and fro to get liberty, they took it for a good sign or Omen, but if it stood immoveable, they held it a mournful and lamentable thing.

It is likewise reported by Varinus, that when Agamemnon ignorantly killed one of the Harts of Diana in Aulis, she was so wroth, that she stayed the winds from blowing upon his Navy, so as they could not stir out of harbour: hereupon they went to the Oracle, where answer was given, that the goddess was to be pacified with some one of Agamemnons blood, therefore Ʋlysses was sent away to fetch Iphige∣nia, the daughter of Agamemnon from her mother Clitemnestra, under pretence to be marryed to Achilles; but when she was ready to be sacrificed, the goddess took pity on her, and accepted a Bull in her stead, which ought not to be thought incredible, seeing that in holy Scripture a Ram was sub∣stituted in the place of Isaac.

They were wont also to sacrifice a Bull to Neptune, and to all the Rivers, because of that affinity which they held a Bull hath with all waters: and to Apollo, according to this Virgilian verse, Taurum Neptuno, Taurum tibi pulcher Apollo. But unto Jupiter it was unaccustomed to be offered, per∣haps because he had often shewed himself in that likeness, to ravish and deflour women. There be certain Proverbs of a Bull, which are not altogether impertinent in this place. First, it is commonly * 1.373 said, that he may bear a Bull that hath born a Calf; whereby is meant, that he may be more sub∣ject to filthiness in age, which was so in youth. Quartilla was a woman of most vile reputation for uncleanness, because she said, that when she was little, she lay with little ones like her self, and when she grew bigger, she applyed her self to the pleasure of elder men, growing in filthiness as she had increased in years. Likewise they were wont to say of an absurd or impossible thing; that if a Bull * 1.374 could reach his head over Taygetus, he might drink of the river Eurota: and the beginning of this pro∣verb, was taken of an Apothegme of Geradas, when his Hoast upon a time did ask him what punishment the Lacedemonians had appointed for adulterers, he answered: there was no adulterers in Lacedemon, and therefore the punishment and question were frivolous. His Hoast replyed; But if there should be an adulterer there, what punishment would they appoint for him? Marry (said Geradas) he should pay such a Bull as would reach over Taygetus to drink of the water Eurota; whereat the host laughed, demanding where such a Bull could be found? then said Geradas, and where can you finde an adulterer in Lacedemon? so putting off one absurdity with another. And thus much of the natures and properties of a Bull in general. In the next place before this beast be turned into the Woods, we will describe his medicinal vertues, and so let him loose.

The powder of a Bulls horn drunk in water stayeth a flux of blood, and the loosness of the belly. * 1.375 Sextus and Esculapius say, that if a Bulls horn be burned in a place where Serpents abide, it driveth them away. The blood of Bulls mingled with Barley flower, driveth away hardness in the flesh, and being dryed cureth Aposthumes in every part of the body. It taketh away spots in the face, and killeth Serpents: It is commended warm against the Gout, especially in Horses. It is not good for to drink, be∣cause it is easily congealed, except the little veins be taken out. It is accounted among the chiefest poysons, and therefore it is thought by Plutarch, that Hannibal poysoned himself by drinking Bulls blood, being thereunto perswaded by his servant: for so dyed Themistocles, and Psamm〈…〉〈…〉us King of Egypt, taken by Cambyss, was constrained to drink the blood of a Bull; whereupon immediately he gave up the ghost. For remedy hereof, it is good to beware of vomiting, because the blood con∣gealed in the stomach into lumps, stoppeth the throat; wherefore all those things which dissolve milk in the stomach, are also medicinable against the blood of Bulls. In these cases let the

party be first of all purged by Gl••ster or otherwise, and then anoynt the stomach and belly with Barly meal and sweet Water, laying it unto them like a plaister: likewise Lupines, Oxymel, and Ni∣tre, are soveraign in this, as all Physitians know. The dry leaves of Neppe and Calamach is profita∣ble against this Malady; so also are ashes made of the lees of Wine burned.

The fat of a Bull is profitable to many things. First therefore, it must he plucked out warm from the reins of a Bull and washed in a River or Brook of running Water, pulling out the skins and tuni∣cles, * 1.376 then melt it in a new earthen pot, having cast among it a little salt, then set it in fair cold Wa∣ter, and when it beginneth to congeal, rub it up and down in the hands, wringing out the water, and letting it soke in again, untill it appear well washed; then boyl it in a pot with a little sweet Wine; and being sodden, let it stand all night: if in the morning it savour strong, then pour in more Wine, seeche it again, untill that savour cease, and so all the poyson be removed: and beware of Salt in it, especially if it be to be used in diseases, whereunto Salt is an enemy, but being thus used, it looketh ve∣ry white: after the same manner may be used the fat of Lions, Leopards, Panthers, Camels, Boars, and Horses.

The sat kall about the guts melted in a frying pan, and anoynted upon the genitals and breast, helpeth the Dysenterie. The marrow of a Bul beaten and drunk, cureth the pain in the smal of the belly: and Rosis saith, that if it be melted at a fire, and mingled with one fourth part of Myrrhe and Oyl of Bays, and the hands and feet be therewith anointed and rubbed, morning and evening; it helpeth the contractions of the Nerves and Sinews.

The fat of a Dormouse, of a Hen, and the marrow of a Bull, melted together, and poured warm in∣to the ears, easeth their pain very much: and if the liver of a Bull be broyled on a soft fire, and put into ones mouth that hath the Tooth-ach, the pain will go away so soon as ever the teeth touch it. The gall of a Bull is sharper then an Oxes, and it is mingled with Hony for a Wound-plaister, and in all outward remedies against poyson. It hath also a quality to gnaw the deadness or corruption out of Wounds, and with the juyce of Leeks and the Milk of women, it is applyed against the Swine-pox, and Fistulaes; but the gall alone rubbed upon the biting of an Ape, cureth that Malady. Likewise the Ulcers in the head, both of men, women, and children. And if the wool of an Hare be burned to ashes, and mingled with oyl of Myrtles, Bulls gall, and beaten Alome, and so warmed and anoynt∣ed upon the head, it stayeth the falling away of the hair of head.

With the gall of a Bull, and the white of an Egge, they make an Eye-salve, and so anoynt there∣with dissolved in water four days together; but it is thought to be better with Hony and Balsam: and instilled with sweet new Wine into the Ears; it helpeth away the pains of them especially run∣ning-mattry Ears, with Womans or Goats milk. It being taken wich Hony into the mouth, helpeth the clifts and sores therein; and taken with the Water of new Coloquintida and given to a woman in travel, causeth an easie childe-birth Galen was wont to give of a Bulls gall the quantity of an Almond, with two spoonfuls of Wine, called (Vinum Lymphatum) to a woman that hath her childe dead within her body, which would presently cause the dead Embryon to come forth. The genital of a red Bull, dryed to powder, and drunk of a woman, to the quantity of a golden Noble, it maketh her to loath all manner of copulation: but in men (as the later Physitians affirm) it causeth that desire of lust to increase. The dung of a Bull laid to warm, helpeth all hardness; and burnt to powder, helpeth the member that is burnt. The urine or stale of Buls with a little Nitre taketh away Scabs and Leprosie.

Of another Beast called BUSELAPHUS.

THere was (saith D. Cay) a cloven-footed beast brought out of the Deserts of Mauritania into England, of the bigness of a Hinde, in form and countenance betwixt a Hinde and a Cow, and * 1.377 therefore for the resemblance it beareth of both, I will call it Buselaphus, or Bovicervus, or Moschela∣phus, or a Cow-Hart: having a long and thin head and ear, a lean and slender leg and shin, so that it may seem to be made for chase and celerity. His tail not much longer then a foot, but the form thereof very like a Cows, and the length like a Harts; as if nature seemed to doubt whether it should encline to a Cow or a Hart: his upper parts were yellowish and smooth, his neither parts black and rough; the hair of his body betwixt yellow and red, falling close to the skin, but in his fore-head standing up like a Star; and so also about the horns which were black, and at the top smooth, but downward rough with wrinkles meeting on the contrary part, and on the neerer side spreading from one another, twice or thrice their quantity. These horns are in length one foot and a hand-breadth, but three hands-breadth thick at the root, and their distance at the root was not above one fingers breadth, so arising to their middle, and a little beyond where they differ or grow asunder three hands breadth and a half; then yeeld they together again a little, and so with another crook depart asun∣der the second time, yet so, as the tops of the horns do not stand afunder above two hands-breadth, three fingers and a half. From the crown of the head to the nostrils, there goeth a black strake which is one foot, two palms and one finger long, in breadth above the eyes where it is broadest, it is seven fingers, in thickness one foot and three palms, it hath eight teeth, and wanteth the uppermost like a Cow, and yet cheweth the Cud, it hath two udders under the belly like a Heifer that never had a Calf, it is a gentle and pleasant beast, apt to play and sport, being not only swift to run, but * 1.378 light and active to leap: It will eat any thing, either bread, broth; salted or powdred beef, grafs or herbs, and the use hereof being alive is for hunting, and being dead the flesh is sweet and plea∣sant for meat.

Of the OXE and COW.

[illustration]

WE are now to describe those beasts which are less forein and strange, and more commonly known to all Nations, then any other four-footed beast: for howsoever Bugils, Buffes, Lyons, Bears, Tigers, Beavers, Porcupines and such other, are not alway found in every Nation, yet for the

most part are Oxen, Kine, Buls and Horses, by the Providence of Almighty God, disseminated in all the habitable places of the world: and to speak the truth, Oxen and Horses were the first riches, and such things wherein our Elders gat the first property, long before houses and lands: with them they rewarded men of highest desert, as Melampus, who opened an Oracle to Neleus that sought out the lost Oxen of Iphiclus. And Erix King of Sicily, so much loved Oxen, that Hercules recover∣ed from Geryon, that when he was to contend with Hercules about these, he rather yeelded to de∣part from his Kingdom then from his Cattel: and Iulius Pollux affirmeth, that there was an anci∣ent coin of mony, which was stamped with the figure of an Oxe, and therefore the Cryet in every publick spectacle made proclamation, that he which deserved well, should be rewarded with an Oxe, (meaning a piece of mony having that impress upon it: which was a piece of Gold compared in value to an English Rose-noble) and in my opinion the first name of mony among the Latines is de∣rived from Cattel, for I cannot invent any more probable etymologie of Pecunia, then from Pe∣cus, * 1.379 signifying all manner of Cattel: howsoever it is related by some Writers, that on the one side of their coin was the Kings face, and on the other an Oxes picture; and that Servius was the first that ever figured money with Sheep or Oxen. Miron the great painter of Eleutheris, and disciple of Agelos, made an Heifer or Cow of Brass, which all Poets of Greece have celebrated in sundry Epi∣grams, because a Calf came unto it to suck it, being deceived with the proportion, and Ausonius also added this following unto the said Calf and Cow, saying:

Ʋbera quid pulsas frigentia matris abenae, O vitula? & succumlactis ab are petis?

Whereunto the brazen Cow in caused to make this answer following:

Hunc quoque praestarem, si me pro parte parasset, Exteriore Miron, interiore Deus.

Whereby he derideth their vain labours, which endeavour to satisfie themselves upon mens devises, which are cold and comfortless without the blessing of Almighty God. To begin therefore with * 1.380 these beasts, it must be first of all remembred, that the name Bos, or an Oxe as we say in English, is the most vulgar and ordinary name for Bugils, Bulls, Cows, Buffes, and all great cloven-footed horned beasts; although in proper speech▪ it signifieth a beast gelded or libbed of his stones: and Boas signifieth a huge great Serpent whereof there were one found in Italy, that had swallowed a childe whole without breaking one of his bones, observing also in Oxen the distinction of years or age: which giveth them several names, for in their young age they are called Calves, in their second age Steeres, in their third Oxen, and the Latines adde also a fourth, which they call Vetuli, old Oxen. These are also distinguished in sex, the Male Calf is Vitulus, the Female Vitula; likewise Iuvencus, a Steer, and Iuvenca, an Heifer, Bos, an Oxe, and Vacca, a Cow; Taurus, a Bull; Taura, a barren Cow; and Horda, a bearing and fruitful Cow: of whom the Romans observed certain festival days called Hordicalia, wherein they sacrificed those Cattel. The Latines have also Vaccula and Bucula for a little Cow:

Vaccula non nunquam secreta cubilia captans, Virg.

And again,

—Aut Bucula Coelum.

And Bucalus or Bos novellus for a little Oxe. Schor in the Hebrew signifieth a Bull or Oxe, Bakar, Herds, or a Cow. Thor in the Chaldee hath the same signification with Schor, and among the later Writers you may finde Tora a masculine, and Torata a feminine, for a Bull and a Cow, accustomed to be handled for labour. The Graecians call them Bous and Boes, the Arabians, Bakar: and it is to be noted, that the holy Scriptures distinguish betwixt Tzon, signifying flocks of Sheep and Goats, and Bakar for Herds of Cattel and Neat: and Meria is taken for Bugils, or the greatest Oxen, or rather for fatted Oxen, for the verb Marah signifieth to feed fat. Egela is interpreted Jer. 46. for a young Cow; and the Persians, Gojalai: It is very probable that the Latine, Vacca, is derived from the Hebrew, Bakar, as the Saracen word, Baccara; so in Hebrew, Para is a Cow, and Par, a Steer, and Ben Bakar, the son of an Oxe, or Calf: and whereas the Hebrews take Parim, for Oxen in general, the Chaldees translate it Tore; the Arabs, Bakera; the Persians, Nadgacah, or Madagaucha; the Italians, call it Bue; the French, Beuf; the Spaniards, Buey; the Germans, Ochs, and Rind; the Illyrians, Wull. The Italians call a * 1.381 Cow Vacca at this day; the Graecians, Bubalis, and Damalis, or Damalai; (for a Cow which never was covered with a Bull, or tamed with a yoke) and Agelada. The French, Vache; the Spaniard, Vaca; the Germans, Ku, or Kuhe; and the Citizens of Altina, Ceva: from which the English word Cow seemeth to be derived; the Latine word is, a young Heifer, which hath ceased to be a Calf.

There are Oxen in most part of the world, which differ in quantity, nature, and manner, one * 1.382 from another, and therefore do require a several Tractate. And first, their Oxen of Italy are most famous, for as much as some learned men have affirmed, that the name Italia, was first of all derived of the Greek word Italous, signifying Oxen; because of the abundance bred and nourished in those parts, and the great account the ancient Romans made hereof, appeareth by notable example * 1.383 of punishment, who banished a certain Countrey man for killing an Oxe in his rage, and denying that he eat thereof, as if he had killed a man: likewise in Italy their Oxen are not all

alike, for they of Campania are for the most part white and slender, yet able to manure the Countrey wherein they are bred; they of Ʋmbria, are of great bodies, yet white and red coloured. In Hetruria and Latium, they are very compact and well set or made, strong for labour, but the most strong are those of Apeunine, although they appear not to the eye very beautiful.

The Egyptians which dwell about Nilus have Oxen as white as snow, and of exceeding high * 1.384 and great stature, (greater then the Oxen of Grecia) yet so meek and gentle, that they are easily ruled and governed by men. The Aonian Oxen are of divers colours, intermingled one within ano∣ther, having a whole round hoof like a horse, and but one horn growing out of the middle of their forehead.

The domestical or tame Oxen of Africk are so small that one would take them for Calves of two * 1.385 years old; the Africans (faith Strabo) which dwell betwixt Getulia and our Coast or Countrey, have Oxen and Horses which have longer lips and hoofs then other, and by the Grecians are termed Macrokeilateroi.

The Armenian Oxen have two horns, but winding and crooking to and fro like Ivie which * 1.386 cleaveth to Oaks, which are of such exceeding hardness that they will blunt any sword that is stroke upon them, without receiving any impression or cut thereby. Some are of opinion, that the only excellent breed of Cattel is in Boe••tia, neer the City Tanagra (called once Poemandra) by reason of their famous Cattel, the which Oxen are called Coprophaga, by reason that they will eat the dung of man; so also do the Oxen of Cyprus, to ease the pains of their small guts. The Caricians * 1.387 in a part of Asia are not pleasant to behold, having shaggie hait, and bunches on either shoulders, reaching or swelling to their necks; but those which are either white, or black, are refused for labour.

Epirus yeeldeth also very great and large Oxen, which the inhabitants call Pyrrici, because that * 1.388 their first stock or seminary were kept by King Pyrrhus: howsoever other say, that they have their name of their fiery flaming colour: they are also called Larani of a Village Larinum, or of Larinus, a chief Neat-herd: of whom Atheneus maketh mention, who received this great breed of Cattel of Hercules when he returned from the slaughter of Gerion: who reigned about Ambracia and Ampholochi, where through the fatness of the earth and goodness of the Pasture they grow to so great a stature. Other call them Cestrini, I know not for what cause, yet it may be proba∣ble * 1.389 that they are called Larini, by reason of their broad Nostrils, for Rines in Greek signifieth No∣strils: but the true cause of their great bone and stature is, because that neither sex were suffe∣red to couple one with another, untill they were four years old at the least, and therefore they were called Atauri, and Setauri, and they were the proper goods of the King: neither could they live in any other place but in Epirus, by reason that the whole Countrey is full of sweet and deep pastures.

All the Oxen in Euloea are white at the time of their Calving, and for this cause the Poets call * 1.390 that Countrey Argoboeon. If that Oxen or Swine be transported or brought into Hispaniola, they grow so great, that the Oxen have been taken for Elephants, and their Swine for Mules, but I take this relation to be hyperbolical.

There are Oxen in India which will eat flesh like Wolves, and have but one horn, and whole * 1.391 hoofs; some also have three horns; there be other as high as Camels, and their horns four foot broad. There was a horn brought out of India to Ptolemy the second, which received three Amphorues of water, amounting the least to thirty English gallons of wine measure; whereby it may be con∣jectured of how great quantity is the beast that bare it. The Indians, both Kings and people, make no small reckoning of these beasts, (I mean their vulgar Oxen) for they are most swift in course, and will run a race as fast as any horse, so that in their course you cannot know an Ox from a Horse, waging both gold and silver upon their heads; and the Kings themselves are so much delighted with this pastime, that they follow in their Wagons, and will with their own mouths and hands provoke the beasts to run more speedily: and herein the Ox exceedeth a Horse, because he will not accomplish his race with sufficient celerity, except his rider draw bloud from his sides with the spur, but the Oxes rider need not to lay any hands or pricks at all upon him, his only ambitious nature of overcoming (carrying him more swiftly then all the rods or spurs of the world could prevail on him). And of this game, the lowest of the people also are very greedy, laying many wagers, making many matches, and adventuring much time and price to see their event.

Among the Indians there are also other Oxen which are not much greater then great Goats, who likewise in their yoaks are accustomed to run many races, which they performe with as great speed as a Getican Horse; and all these Oxen must be understood to be wilde * 1.392 Oxen.

There be Oxen in Leuctria (which Aristotle affirmeth) have their ears and horns growing both * 1.393 together forth of one stem. The Oxen of the Garamants, and all other Neat among them, feed with their necks doubled backward, for by reason of their long and hanging horns, they cannot eat their meat, holding their heads directly straight. The self same is reported of the beasts of Troglodytae; in * 1.394 other things they differ not from other Oxen, save only in the hardness of their skin, and these Oxen are called Opisthonomi.

In the Province of Bangala, are Oxen (saith Paulus Venetus) which equall the Elephant in height. * 1.395 The Oxen in Mysia have no horns, which other affirm also of the Scythians, whereof they assign this

reason, because the universal bone of the skull hath no Commissure or joint opened, and cannot re∣ceive any humour flowing unto it, by reason of the hardness resisting, and the veins belonging to this bone are weaker and smaller then in other; for which also they are more unfit to convey nourishment to the place: and so the neck of these beasts must needs be more dry and lesse strong, because the veins are very little. The Oxen have bunches growing on their backes like Ca∣mels, and upon them do they bear their burdens, being taught by the discipline of men, to bend on their knee to receive their load.

Among the Nomades (which winter their Cattel about the Marishes of 〈◊〉〈◊〉 there are also * 1.396 certain Cattel without horns; whereof some are so naturally, the other have their horns sawed off, as soon as they grow forth, because of all the parts of their body, they only can endure no cold.

There be Oxen in Phrygia and Erythrea which are are of a flaming red colour, of a very high and * 1.397 winding neck, their horns are not like any other in the world, for they are moved with their ears turning in aflexible manner sometime one way and sometime another.

The Syrian Oxen called P••llet are of great strength, having a broad forehead, strong horns, and fearful or couragious aspect, being neither too fat or too lean of their bodies; and they are used both for war and also for running.

The Oxen of the Belgian Provinces, especially Friseland and Holland, are also of very great stature, * 1.398 for it hath been found by good experience, that one of them hath weighed sixteen hundred pounds Troy weight: and when the Earl of Hoochstate was at Michlin in Friseland, there was presented unto him a great Ox, which being killed, weighed above two thousand five hundred twenty and eight pound. The which thing being so strange as the 〈…〉〈…〉e had not been beforetime observed; to the intent that succeeding ages might not mistrust such a memorable report, the said Earl caused the full picture of the said Ox, to be set up in his Palace, with an inscription of the day and year when this Ox was delivered and killed.

Of COWES.

HAving thus noted briefly the Countries wherein Oxen Are bred and nourished, with their several forms: it must be also observed that Kine or Cowes which are the female of this kind, are likewise found in all the places aforesaid with correspondent and semblable quan∣tities, qualities, members, parts, and other accidents to such creatures appertaining; excepted al∣wayes those things which belong to their sex, which principally concern their milk. And first of all the Kine of most plentiful Milk in all Italy, are about Altinas a City of the Venetians, neer Aquileia, * 1.399 which Kine are of the smallest body, and yet the greatest labourers, who are not yoaked or coupled together by their necks as in other Countries, but only by their heads.

The Cowes of Arabia have the most beautiful horns, by reason of aboundance of humours * 1.400 which flow to them, feeding them continually with such generous liquor as naturally doth en∣crease them.

The Pyrrhean Kie are not admitted to the Bull till they be four year old at the least, which thing * 1.401 caused them to grow to a very high and tall stature: whereof there were ever four hundred kept for the Kings store.

These Kie do give at one time seaven or eight gallons of Milk, of Wine measure, and they are so tall, that the person which milketh them must stand upright, or else stoop very little: neither ought * 1.402 this seem incredible, for it is evident that the Cowes of the Phoenicians were so high, that a very tall man could not milk them except he stood upon a footstool.

The manner is in Germany and Helvetia, that about April some take Kie to hire, which have none * 1.403 of their own, and other buy Kie to farme them out to other; and the common price of a Cow for six moneths is payed in Butter, and is rated at seventy five pounds, twelve ounces to the pound; which payment is due to the owner, or money to that value. Other again, buy Kie and let them forth to farm, reserving the Calf to themselves; and if by the negligence of the Cow-herd or farmer of them, the Cow cast the Calf, then is the hirer bound to answer the value, but if it miscarry without his negligence (as oftentimes they may) then is the losse equall to the Loca∣tour or Farmer. Yet it is noted, that the Kie of greatest bodies, are not alway best or most plenti∣full in Milke; for the Cowes or Caeve of Altin〈…〉〈…〉 in Italy, are of little bodies, but yet very full of Milk.

The principal benefit of Cowes Milk is for making of Butter, for the Milk it self, the Cheese and * 1.404 Whay, are not so fit for nonrishment of man, as are those of Sheep; and the reason is, because the Milk of Kie is fattest of all other, and therefore the name of Butter, which is in Greek, Boutyros * 1.405 and Boutyron, and Butyrum in Latin, is derived properly from this kinde of Cattel. The Cow herds do also for their profit, observe the pasture and food, which doth above other multiplie Milk; and therefore they give their Kie Trifolie, or Three-leaved grasse; and Medica, (which is a kinde of Claver grasse) Vetches, Pulse, and Beans, for Beans have a great virtue to multiply Milk: likewise I have seen bundles of Hemlock, or an herb much like unto it, (which we call Harts tongue) given to milch Kie.

There is an herb much like Crow-foot, called of the Germans, Butterbloumen, and in English, Butter-flower, which is used to colour Butter, for thereby is the whiteness thereof taken away: they will not eat Wal-wort or night-shade (commonly called Deaths herb) but if they eat herbs whereupon falleth an Hony-dew, then will their Milk be wonderful sweet and plentiful: there is no food so good for Cowes, as that which is green, if the Countrey will afford it; especially Kie love the wet and wateryplaces, although the Butter coming from the milk of such beasts, is not so whole∣some as that which is made of such as are feed in dryer Pastures. The like care is had of their drink, * 1.406 for although they love the coldest and clearest waters, yet about their time of Calving it is much for better them to have warmer waters, and therefore the Lakes which are heated and made to fome by the rain; are most wholesome to them, and do greatly help to ease their burden and pains in that business.

[illustration]

Pausanias reporteth a wonder in nature, of the Rivers Milichus and Charadrus, running through the City Patrae, that all the Kie which drink of them in the Spring time, do for the most part bring forth males, wherefore their herdmen avoid those places at that time. Kie for the most part before their Calving, are dry and without milk (especially about Torona), They are also purged of their menstrua in greater measure, then either Goats or Sheep, which especially come from them a little before or after they have been with the Bull; howsoever Aristotle saith, that they come from them after they have been five moneths with Calf, and are discerned by their urine; for the urine of a Cow is the thinnest of all other.

These beasts are very lustful, and do most eagerly desire the company of their male, which if * 1.407 they have not within the space of three hours after they mourn for it, their lust asswageth till ano∣ther time. In a Village of Egypt called Schussa (under the government of, the Hermopolites) they worship Venus under the title Ʋrania in the shape of a Cow, perswading themselves that there is great affinity betwixt the Goddesse and this beast; for by her mournful voice she giveth notice of her love, who receiveth the token many times a mile or two off, and so presently runneth to accom∣plish the lust of nature: and for this cause do the Egyptians picture Isis with a Cows horns, and like∣wise a Bull to signifie hearing. The signes of their Bulling (as it is termed) are their cries, * 1.408 and disorderly forsaking their fellows, and resisting the government of their keeper. Like∣wise, their secret hangeth forth more then at other times, and they will leap upon their fellows as if they were males: besides after the manner of Mares, they oftner make water then at other times.

The most cunning heardmen have means to provoke them to desire the Bull, if they be slack, * 1.409 first of all they withdraw from them some part of their meat (if they be fat) for that will make them fitter to conceive; then take they the ge••••als or stones of a Bull, and hold it to their nose, by smelling whereof they are provoked to desire copulation; and if that prevail not, then take they the tendrest part of Shrimps, which is their fish, and beat them in water till they be an ointment, and there with * 1.410 anoint the breasts of the Cow, after they have been well washed, untill it work upon her. And some affirm, that the tail of an Eel put into her hath the same virtue; other attribute much force to the wilde willow, to procure lust and conception.

They are a great while in copulation, and some have ghessed by certain signes at the time of copu∣lation, * 1.411 whether the Calf prove male or female; for say they, if the Bull leap down on the right side of the Cow, it will be a male, if on the left, it will be a female: which conjecture is no longer true, then when the Cow admitteth but one Bull, and conceiveth at the first conjunction, for which cause the Egyptians decipher a woman bringing forth a maiden childe; by a Bull, looking to the left hand, and likewise bearing a man childe, by a Bull, looking to the right hand.

They are not to be admitted to copulation before they be two year old at the least, or if it may be four; yet it hath been seen, that a Heifer of a year old hath conceived, and that another of four moneths old hath likewise desired the Bull; but this was taken for a monster, and the other never thrived

One Bull is sufficient for fifteen Kie, although Varro faith, that he had but two Buls for threescore and ten Kie; and one of them was two year old, the other one. The best time for their copulation is about the time of the Daulphins appearance, and so continueth for two or three and fourty daies, which is about June and July, for those which conceive at that time, will bring forth their young ones in a most temperate time of the year: and it hath been observed, that an Ok immediately after his gelding, before he had forgotten his former d••sire and inclination, his seed not dryed up, hath filled a Cow, and she proved with Calf.

They go with Calf ten moneths, except eighteen or twenty daies; but those which are Calved * 1.412 before that time, cannot live; and a Cow may bear every year (if the Countrey wherein she liveth be full of grasse, and the Calf taken away from her at fifteen days old).

And if a man desire that the Calf should be a male, then let him tie the right stone of the Bull * 1.413 at the time o•• copulation; and for a female bind the left. Others work this by natural observati∣on; for when they would have a male, they let their Cattel couple when the North wind blow∣eth; and when a female, they put them together when the air is Southerly. They live not above fifteen years, and thereof ten times they may ingender. The best time to Calve in, is April, because then the Spring bringeth on grasse, both for themselves, and to increase milk for the young ones.

They bear not but in their right side, although they have twins in their belly, which happeneth very seldom, and the beast immediately after her delivery, must be nourished with some good meat, for except she be well fed, she will forsake her young to provide for her self: therefore it is requisite to give her Vetches, Millet-seed, and milk mingled with water, and scorched Corne; and unto the Calves themselves, dryed Millet in milk, in the manner of a mash: and the Kie must also be kept * 1.414 up in stables, so as they may not touch their meat at the going forth, for they are quickly brought to forsake and loath that which is continually before them: and it is observed that when Kie in the Summer time do in greater number above custom go to the Bull then at other times, it betoken∣eth and foresheweth a wet and rainy winter, for it cannot be (saith Albertus) that a beast so dry as is a Cow, can be increased in moisture, which stirreth up the desire of procreation, except also there be a mutation in the air unto abundance of moisture. And to conclude this discourse of a Cow, in ancient time they were wont to call light women Heifers, Harlots, and Kine, by reason

of two famous harlots of Athens, Cuina and Salanachha, and from this came the fiction of Io, whose fable is at large prosecuted by Ovid, how she being the daughter of Iuachus, was in a darkness brought upon her by jupiter, by him ravished, which mist being espied by Juno, she descended to the earth, and Jupiter fearing his wives jealousie turned the said Io into a Heifer, from which shape she was afterwards delivered and maried to Osiris the King of Egypt, and after her death was worshipped by the Egyptians for a god, and called Isis, unto whom they facrificed Geese which were called Sacra Isiaca.

In the choise of Kie, you must observe this direction, you must buy them in the moneth of March, * 1.415 let them be young, not past their first or second Calf, their colour black or red, seldom brown or white, bright coloured, specially red, brown legs, blackish horns smooth and beautiful, high fore-heads, great eyes and black, hairy and grisly ears, flat Nostrils like an Apes, but open and wide, their back bones bending somewhat backward, black lips, long and thick necks, most broad fair crests descending from the neck, well ribbed, a great belly, the back and shoulders very broad, the but∣tockes broad, with a long tail hanging down to their heels, and their neather part in many places crisped and curled, well set and compacted legs rough and short, straight knees, and their bunches hanging over; their small feet, not broad but round, standing in good distance one from other, not growing crooked or splay-footed, and their hoofs smooth and like one another every way. Finally, it were a profitable thing to prosecute natures perfection in every one of their several parts, but I spare to speak any more of the Females, and returning again to the story of Oxen from which we have digressed, leaving the readers who desire to hear more of this discourse of Kie to other Au∣thors, who purposely describe every part more particularly.

To begin therefore with their description, because among folded beasts they are of most dignity * 1.416 and worth, especially in Italy, where the bounds of their best priviledged and flourishing Cities, were first of all declared and layed out, by the lowing together of an Ox and a Cow in one yoak. Mago Carthaginensis teacheth, that the time to provide or buy oxen, is best in the time of March, because then * 1.417 in their lean bodies, they which sell them cannot cover their faults so well, as if they were fatter, and also if they should be unruly and stubborn, they may be the more easily tamed, before their flesh increase their strength.

Their notes or markes must be these, let them be young, having square and great lims, a sound * 1.418 body, thick and short, having his muscles standing up red and round, and all his body smooth, his horns black, strong and large, without crooking or winding, after the fashion of a half moon, great and rough ears, their eyes and lips black, broad Nostrils and flat upward, a long thick and soft neck, his crest descending down to the knee, a great breast, large shoulders, big belly, long straight sides, broad loins, a straight back descending a little, and a round pair of buttocks, straight, sound and sinewy, short legs, good knees, great hoofs, and long tails rough and grisly. And it is to be noted, that the Oxen of a mans own Countrey breed, are better and to be preferred before strangers, becanse he is already naturally fitted to the air, food, water, and temper of the soil: for it is not good to bring them from the Mountains to the Vallies, because then they will grow lasie and fat, and so into diseases; neither from the Vallies to the Mountains, because they will quickly grow out of heart through want of their first deep and fat pasture; and above all, have regard to match them equally in yoak, so as one may not overbear the other. Oxen loose their teeth at two or three year old, but not all as a Horse doth, their nerves are harder, but not so hard as a Buls; * 1.419 their flesh is dry and melancholick, their horns are greater and larger then are a Buls, for the same reason that Eunuchs and gelded persons can never be bald; for copulation weakneth the brain, only a Bull hath a stronger forehead then an Ox, because the humour that should grow forth into horns, is hardned under the bone: and the horns of Kie which are also bigger then a Buls; may through heat be made flexible with wax or water, and bend every way: and if when they are thus made soft, you do slit or cut them into four, that is, every horn in two, they will so grow af∣terward, as if every beast had four horns, and sometime through the thickness of their scull, * 1.420 closing up the part where the horn should grow, and the smalness of their veins in that place to feed the horns, there come no horns at all, but remain polled; And it is reported that they have a little stone in their head, which in the fear of death they breath out. Their teeth do all touch one another, and are changed twice, they chew the cud like sheep, wanting a row of their upper teeth, * 1.421 that is four of them, their eyes are black and broad, and their heart full of sinews, yet with∣out any bony substance, although Pliny affirmeth that sometimes in the hearts of Oxen and Horses * 1.422 are found bones.

Their crest called Palea cometh of Pilus their hair, and it is nothing else but long strakes in * 1.423 their hair, whereby the generofity and stomach of the beast is apparent. A Cow hath two udders under her loins, with four speans, like a Goat and a Sheep, because the concoction and juice of their meat may better descend to the lower parts then to the upper; their navell is filled with many veins, their hair short and soft, their tail long, with harder hair then in the other parts of the body; their milt is long and not round, their reins are like the reins of a Sea-calf, and by reason of their dry bodies they grow very fat, and this fat will not easily be dissolved, but their manner of feeding maintaineth their strength, for they which eat much are slow in the chewing, and speedy in the concoction, for they do better preserve their fat which eat slowly: then those that eat hastily and * 1.424 with more greediness.

It hath been already shewed, that some Oxen will eat flesh, and tear wilde beasts in pieces, * 1.425 the people of Prasias give to their yoaked or working Oxen fish, and also in the Province of Aden, and where their Horses, Sheep, and Oxen, eat dryed fish, by reason that the abundance of heat doth dry up their pasture: neither is any thing so plentiful among them as fish: the like is reported of the people Horotae, and Gedrusu, and of Mo••ynum a City of Thracia, and in Friseland: in the Province of Narbon, there is an herb growing in waters, which is so much desired of their Cattel, that they will thrust their heads into the water above their ears, to bite that to the roots: and the Oxen of the Northern ocean Islands of Germany do grow so fat, that they are indangered to die thereby.

The most common food for Oxen, is the same that is already specified in the former discourse of Kie; namely, Three-leaved grasse, Claver grasse, all green herbs, Hay, Beans, Vetches, Chaffe, and in some places Barley and Straw. There is also a monethly diet or food given to Oxen, for in January and February, they give them Vetches, and Lupines, bruised in water among Chaffe or Pease, so bruised and mingled, and where is want of such pulse, they may give them pressings of Grapes dryed and cleansed, which is not turned into wine, and mingle them with chaffe for the Cattel to eat, but the Grapes themselves are much better before the pressing, with their small twigs or leaves, because they are both meat and drink, and will fat an Ox very speedily.

The like may be added of boughs, of Laurel, Elme, and other leaves, and also Nuts and Acornes, but if they be not wearyed and fed with Acornes till they loath them, they will fall into scabs. In March and April, give them Hay, and from April unto June give them Grasse, and such green meat as may be found abroad; Afterward all the Summer and Autumn, they may be satisfied with the leaves of Elme, Bay, Holm, and especially that kind of Oake which is without prickles, and there∣fore they cannot abide Juniper. In November and December, while the seed time lasteth, they must have as much given them as they can desire, either of the forenamed food, or else of some better if need require; for it must be principally regarded, that the Cattel fall not into leanness in the Winter time, for leanness is the mother of many sicknesses in Cattel, and their utter overthrow, and therefore the benefits by their full feeding are many, as may appear by that common pro∣verge, Bos ad acervum, that is, an Ox to a whole heap, to signifie such men as live in all plenty and aboundance. The like care must be had of their drink, for the Neat-herd must diligently look unto their drink, that it may be alway clear, and it is reported of the rivers Crath•• and Sibaris, that the Cattel which drink of their water do turn white, whatsoever colour they had in former times.

They will live in strength and perfection twelve years, and their whole life is for the most part * 1.426 but twenty, Kie live not so long; the means to know their age is by their teeth and their horn, for it is observed that their teeth grow black in their age, and their horns wax more circled as they grow in years, although I dare not affirm that every circle betokeneth a years growth, (as some have writen) yet I am assured the smooth horn sheweth a young beast. More over, although Kie will endure much cold and heat both in Winter and Summer, yet must you have more regard to your Oxen, and therefore it is required that they in the Winter cold weather be kept dry and housed in stals, which must be of convenient quantity, so as every Ox may be lodged upon straw, the floor made higher under their forefeet then their hinder, so as their urine may passe away and not stand to hurt their hoofs: and there be also allowed for the standing and lodging of every Ox eight foot in breadth, and a length answerable. The like regard must be had to their manger and rack, whereof the slaves must not stand above one foot, or rather lesse from one another, that so they may not draw out their meat and stamp it underfoot.

But all the diet and food that the wit of man can ordain, will do them no manner of good if re∣gard * 1.427 be not had to their bodily health, and preservation of strength, for which cause they must receive an ordinary medicine every quarter of the year; that is, in the end of the Spring, Summer, Autumn, and Winter; which in some places is thus made and given in potion, they take of Cypres, and Lupine leaves an equall quantity, beat them small, then set them in water in the open air a day and a night, and afterward give unto every one for three daies together warmed as much as a wine pinte.

In other places they give them to prevent sickness, a raw Egge, a handful of salt in a pinte of * 1.428 wine: and other put into the meat of Oxen, the foam of new oil mingled with water, first a little at once until they be accustomed unto it, and afterward more, and this they do every fourth or fifth day. Cato reciteth a certain vow or prayer, which the old Idolatrous Romans were wont to make for the health of their Cattel, to Silvanus Mars, which was on this manner. First, they take three pound * 1.429 of green wheat, and of Lard four pounds, and four pound and a half of fleshie sinews, and three pints and a half of wine, then put them into earthen pots with hony, and put in the wine by it self, and this they did yearly, but no woman might know how it is made, or be present at the time of the preparation, and it being made must be presently consumed by fire. Unto this ridiculous and superstitious idle invention, serving more to express the folly of man, then to benefit either man or beast, I may add that kind of sacrifice made for beasts, which Pliny calleth Daps, that was made in the Spring time when the Pear-tree did blossom, the manner whereof was thus, They did offer to Jupiter Dapalis a bowl of wine, on the same day the herd-men and herds make their sacrifice, saying in this manner, O Jupiter Dapalis, I offer unto thee this cup of wine, in the behalf of my self, family

and Cattel, if thou wilt perform that unto them which belongeth to thee, be good to this wine beneath, be good to this my sacrifice: Afterward the party washed his hands, and then drank the wine saying, O Jupiter Dapalis, be good to this my sacrifice, be good to this inferiour wine, and if thou wilt, give part thereof to Vesta: the sacrifice being ended he took Millet-seed, Lentils, Oxipa∣num, and Garlick: Thus far Cato; wherewith if any Reader be offended, let him remember to pity such poor remedies, and commend his Cattel to the true God, that saveth man and beast. The Druides of the Gauls, called a certain herb growing in moyst places Samolum; which being gathered by the left hand of them that were fasting, they gave it for an Antidote to Oxen and Swine. And Galen telleth of another superstitious cure for Oxen, when a man took the horn of a Hart, and layed it upon the Chappel of Pan, and set upon it a burning Candle, which must not be forgotten, but alway thought upon in the day time, calling upon holy Demusaris, which foolish people have thought as it were bv a witchcraft, to cure the evils of their Cattel.

But to let passe these and such like trifles, let us follow a more perfect description and rule to * 1.430 cure all manner of diseases in this Cattel, whose safegard and health next to a mans, is to be preferred above all other: and first of all the means whereby their sickness is discovered may be considered, as all Lassitude or wearisomeness through overmuch labour, which appeareth by forbearing their meat, or eating after another fashion then they are wont, or by their often lying down, or else by holding out their tongue, all which and many more signes of their diseases, are manifest to them that have observed them in the time of their health; and on the other side it is manifest, that the health of an Ox may be known by his agility, life and stirring, when they are lightly touched or pricked, starting, and holding their ears upright, fulness of their belly, and many other wayes.

There be also herbs which increase in Cattel divers diseases, as herbs bedewed with Hony bringeth the Murrain, the juyce of black Chamaeleon killeth young Kie like the Chine, black Helle∣bore, Aconitum, or Wolf-bane, which is that grasse in Cilicia, which inflameth Oxen, herb Henry, and others. It is also reported by Aristotle, that in a piece of Thracia, not far from that City which is called the City of Media, there is a place almost thirty furlongs in length, where natu∣rally groweth a kind of Barley, which is good for men, but pernicious for beasts. The like may be said of Aegolothros, Orobanche and Aestur, but I will hasten to the particular description of their diseases.

In the first place is the Malis or Glaunders already spoken of in the story of the Asse, which may * 1.431 be known by these signes, the Oxes hair will be rough and hard, his eyes and neck hang down, matter running out of the nose, his pace heavy, chewing his cud little, his backbone sharp, and his meat loathsome unto him; for remedy hereof take Sea-onions or Garlick, Lupines or Cipres, or else the foam of oil. And if a beast eat Hogs dung, they presently fall sick of the Pestilence, which infecteth the herbs and grasse they breath on, the waters whereof they drink, and the stals and lodgings wherein they lie. The humors which annoy the body of Oxen are many, the first is a moist one called Malis, issuing at the nose, the second a dry one when nothing appeareth outwardly, on∣ly the beast forsaketh his meat, the third an articular, when the fore or hinder legs of the beast halt, and yet the hoofs appear sound, the fourth is Farciminous, wherein the whole body breaketh forth into mattry bunches and biles, and appear healed till they break forth in other places, the fifth Sub∣tercutaneus, when under the skin there runneth a humour that breaketh forth in many places of the body; the sixth a Subrenal, when the hinder legs halt by reason of some pain in the loins, the seventh a Maungie or Leprosie, and lastly a madness or Phrensie, all which are contagious, and if once they enter into a herd, they will infect every beast if they be not separated from the sick, and speedy remedy obtained.

The remedies against the last seven are thus described by Columella. First take Oxipanum and sea∣holy roots mingled with Fennel-seed and meal of beaten wheat rath-ripe; put them in spring wa∣ter warmed with hony nine spoonfuls at a time, and with that medicine anoint the breast of the beast, then take the bloud of a Sea-snail, and for want thereof a common Snail, and put it into wine, and give the beast in at his nose, and it hath been approved to work effectually. It is not good at any time to stir up Oxen to running, for chasing will either move them to looseness of the * 1.432 belly, or drive them into a Feaver: now the signes of a Feaver are these, an immoderate heat over the whole body, especially about the mouth, tongue and eares, tears falling out of the eyes, hollow∣ness of their eyes, a heavy and stooping drowzie head, matter running out of his nose, a hot and difficult breath, and sometime sighing and violent beating of his veins and loathing of meat: for remedy whereof, let the beast fast one whole day, then let him be let bloud under the tail fasting, and afterward make him a drink of bole-wort stalkes sod with oil and liquor of fish sauce, and so let him drink it for five daies together before he eat meat; afterward let him eat the tops of Lentils, and young small Vine branches, then keep his nose and mouth clean with a spunge, and give him cold water to drink three times a day, for the best means of recovery are cold meats and drinks, nei∣ther must the beast be turned out of doors, till he be recovered: When an Ox is sick of a cold, give him black wine, and it will presently help him.

If an Ox in his meat tast of hens dung, his belly will presently be tormented, and swell unto death if remedy be not given; for this malady, take three ounces of parsley seed, a pinte and a half of Cummin, two pounds of honey, beat these together and put it down his throat warme, then drive the beast up and down, as long as he can stand, then let as many as can stand about him

rub his belly, untill the medicine work to purgation: and Vegetius addeth, that the ashes of Elme wood well sod in oil, and put down the beasts throat, cureth the inflamation of hen-dung. If at any time it happen, that an Ox get into his mouth and throat a horse-leech, which at the first will take fast hold, and suck the place she holds (be it mouth or throat) til she have kild the beast: if you cannot take hold on her with the hand, then put into the Oxes throat a Cane, or little hollow pipe, even to the place where the Leech sucketh, and into that pipe put warm oil, which as soon as the Leech feeleth, she presently leaveth hold.

It fortuneth sometimes that an Ox is stung or bitten with a Serpent, Adder, Viper, or other such venomous beast; for that wound take sharp Trifoly, which groweth in rockie places, strain out the juice and beat it with salt, then scarifie the wound with that ointment, till it be wrought in. If a field-mouse bite an Ox, so as the dint of her teeth appear, then take a little Cumin or soft Pitch, and with that make a plaister for the wound: or if you can get another field-mouse, put her into oil, and there let it remain till the members of it be almost rotten, then bruise it and lay it to the sore; and the same body shall cure, whose nature gave the wound. Oxen are also much troubled with a disease called the Hide-bonnd; for remedy wereof, when the beast is taken faom his work, and panteth, then let him be sprinkled over with wine and put pieces of fat into his mouth: if then you perceive no amendment, then seethe some Laurel, and therewith heat his back, and afterward with oil and wine scarifie him all over, plucking his skin up from the ribs, and this must be done in the sunshine, or else in a very warm place.

For the scabs, take the juice of Garlick, and rub the beast all over; and with this medicine may the biting of a Wolf or a mad Dog be cured: although other affirm, that the hoof of any beast with Brimstone, Oil, Water and Vinegar, is a more present remedy; but there is no better thing then Butter and stale Urine: When they are vexed with wormes, poure cold water upon them, afterward anoint them with the juice of onions mingled with Salt.

If an Ox be wrinched and strained in his sinews, in travel or labour, by stumping on any root or hard sharp thing, then let the contrary foot or leg be let bloud, if the sinews swell: If his neck swell, let him bloud, or if his neck be windiug or weak (as if it were broken) then let him bloud in that ear to which side the head bendeth. When their necks be bald, grinde two tile together, a new one and an old, and when the yoak is taken off, cast the powder upon their necks, and afterward oil, and so with a little rest the hair will come again.

When an Ox hangeth down his ears and eateth not his meat, he is troubled with a Cephalalgie; that is, a pain in his head: for which, seethe Thyme in Wine, with Salt and Garlick, and therewith rub his tongue a good space: also raw Barly steeped in Wine, helpeth this disease. Sometime an Ox is troubled with madness, for which men burn them betwixt the horns in the forehead till they bleed: sometime there is a Flie which biting them continually, driveth them into madness; for which they are wont to cast Brimstone and bay sprigs sod in water in the Pastures where they feed, but I know not what good can come thereby. When Oxen are troubled with fleam, put a sprig of black Hellebore through their ears wherein let it remain till the next day at the same hour. All the evils of the eyes are for the most part cured by infusion of Hony, and some mingle therewith Ammoniack, Salt, and Boetick. When the palat or roof of their mouth is so swelled that the beast for∣saketh meat, and bendeth on the one side, let his mouth be paired with a sharpe instrument, or else burned or abated some other way, giving them green and soft meat till the tender sore be cured: but when the cheeks swell, for remedy whereof they sell them away to the Butcher for slaughter: it falleth out very often that there grow certain bunches on their tongues, which make them forsake their meat, and for this thing they cut the tongue, and afterward rub the wound with Garlick and Salt, till all the fleamy matter issue forth.

When their veins in their cheeks and chaps swell out into ulcers, they soften and wash them with Vinegar and Lees, till they be cured. When they are liver-sick, they give them Rubarbe, Mushroms, and Gentian, mingled together. For the Cough and short breath, they give them twigs of Vines, or Juniper mingled with Salt; and some use Betony.

There is a certain herb called A••plenon or Citteraeh, which consumeth the milts of Oxen, found by this occasion: in Crete there is a River called Protereus, running betwixt the two Cities Gnoson and Gortina, on both sides thereof there were herds of Cattel, but those which fed neer to Gortina had no Spleen, and the other which feed neer to Gnoson were full of Spleen: when the Physitians en∣devoured to find out the true cause hereof, they sound an herb growing on the coast of Gortina, which diminished their Spleen, and for that cause called it Asplenon. But now to come to the diseases of their breast and stomach, and first of all to begin with the Cough, which if it be new may be cured by a pinte of Barley meal with a raw Egge, and half a pinte of sod wine: and if the Cough be old, take two pounds of beaten Hysop sod in three pints of water, beaten Lentils, or the roots of Onions washed and baked with Wheat meal given fasting, do drive away the oldest Cough. For shortness of breath, their Neat-herds hang about their neck Deaths-herb and Harts-wort: but if their Livers or Lungs be corrupted, (which appeareth by a long Cough and leaness) take the root of Hasell, and put it through the Oxes ear; then a like or equall quantity of the juyce of Onions, and oil mingled, and put into a pinte of Wine, let it be given to the beast many dayes to∣gether. If the Ox be troubled with crudity, or a raw evill stomach, you shall know by these signes; he will often belch, his belly will rumble, he will forbear his meat, hanging down his eyes,

and neither chew the cud or lick himself with his tongue: for remedy whereof, take two quarts of warm water, thirty stalkes of Boleworts, seethe them together till they be soft, and then give them to the beast with Vinegar.

But if the crudity cause his belly to stand out and swell, then pull his tail downward with all the force that you can, and binde thereunto Mother-wort, mingled with salt, or else give them a Glyster, or anoint a Womans hand with oil, and let her draw out the dung from the fundament; and afterward cut a vein in his tail with a sharp knife. When they be distempered with choler, burn their legs to the hoofs with a hot Iron, and afterward let them rest upon clean and soft straw: when their guts or intrails are pained, they are eased with the sight of a Duck or a Drake.

But when the small guts are infected, take fifteen Cypres Apples, and so many Gauls, mingle and beat them with their weight of old Cheese in four pints of the sharpest wine you can get, and so di∣vide it into four parts, giving to the beast every day one quantity. The excrements of the belly do deprive the body of all strength and power to labour; wherefore when they are troubled with it, they must rest, and drink nothing for three daies together, and the first day let them forbear meat, the second day give them the tops of wilde Olives, or in defect thereof Canes or Reeds; the stalks of Lentrske and Myrtill; and a third day a little water, and unto this some add dryed Grapes in six pintes of sharp wine, given every day in like quantity. When their hinder parts are lame through congealed bloud in them, whereof there is no outward appearance, take a bunch of Nettles with their roots and put it into their mouths, by rubbing whereof the condensate bloud will remove away.

When Oxen come first of all after Winter to grasse, they fall grasse-sick, and pisse bloud; for which they seethe together in water Barly, Bread, and Lard, and so give them all together in a drink to the beast: some praise the kernels of Walnuts put into Eggeshels for this cure; and other take the bloudy water it self, and blow it into the beasts Nostrils; and herd-men by experience have found that there is no better thing then Herb-Robert, to stay the pisling of bloud; they must also be kept in a stall within doors, and be fed with dry grasse and the best hay. If their horns be anointed with wax, oil, and pitch, they feel no pain in their hoofs, except in cases where any beast treadeth and presseth anothers hoof; in which case take oil and sod wine, and then use them in a hot Barly plaister or poultess layed to the wounded place: but if the plough-share hurt the Oxes foot, then lay there∣unto Stone-pitch, Grease and Brimstone, having first of all seared the wound with a hot Iron bound about with shorn wool.

Now to return to the taming and instruction of Oxen. It is said that Busiris King of Egypt was the first that ever tamed or yoaked Oxen, having his name given him for that purpose. Oxen are by nature meek, gentle, slow, and not stubborne, because being deprived of his genitals he is more tractable, and for this cause it is requisite that they be alwayes used to hand, and to be familiar with man, that he may take bread at his hand, and be tyed up to the rack, for by gentleness they are best tamed, being thereby more willing and strong for labour, then if they were roughly yoaked or suffered to run wilde without the society and sight of men. Varro saith, that it is best to tame them betwixt five and three year old, for before three it is too soon, because they are too tender; and after five it is too late, by reason they are too unweildy and stubborn.

But if any be taken more wilde and unruly, take this direction for their taming: First, if you * 1.433 have any old tamed Oxen, joyne them together, (a wilde and a tame) and if you please, you may make a yoak to hold the necks of three Oxen; so that if the beast would rage and be disobedient, then will the old one both by example and strength draw him on, keeping him from starting aside, and falling down. They must also be accustomed to draw an empty Cart, Wain, or sled through some Town or Village, where there is some concourse of people, or a plow in fallowed ground or sand, so as the beast may not be discouraged by the weight and strength of the business; their keeper must often with his own hand give them meat into their mouth, and stroke their Noses, that so they may be acquainted with the smell of a man; and likewise put his hands to their sides, and stroke them under their belly, whereby the beast may feel no displeasure by being touched. In some Coun∣tries, they wash them all over with wine for two or three daies together, and afterward in a horn give them wine to drink, which doth wonderfully tame them, although they have never been so wild. Other put their necks into engins, and tame them by substracting their meat. Other affirm, that if * 1.434 a wilde Ox be tyed with a halter made of wool, he will presently wax tame: but to this I leave every man to his particular inclination for this business; only let them change their Oxens sides, and set them sometime on the right side, and sometime on the left side, and beware that he avoid the Oxes heel, for if once he get the habite of kicking, he will very hardly be restrained from it again. He hath a good memory, and will not forget the man that pricked him, whereas he will not stir a•• at another, being like a man in fetters, who dissembleth vengeance untill he be released, and then payeth the person that hath grieved him. Wherefore it is not good to use a young Oxe to a goad: but rather to awaken his dulness with a whip.

These beasts do understand their own names, and distinguish betwixt the voice of their keepers * 1.435 and strangers. They are also said to remember and understand numbers, for the King of Persia had certain Oxen, which every day drew water to Susis to water his Gardens, their number was an hundred Vessels, which through custom they grew to observe, and therefore not one of them

would halt or loiter in that business, till the whole was accomplished: but after the number ful∣filled, * 1.436 there was no goad, whip, or other means, could once make them stir, to fetch another draught or burthen. They are said to love their fellows with whom they draw in yoak most tenderly, whom they seek out with mourning if he be wanting. It is likewise observed in the licking of them∣selves * 1.437 against the hair, (but as Cicero saith) if he bend to the right side and lick that, it presageth a storm; but if he bend to the left side, he foretelleth a calmy fair day: In like manner, when he lougheth and smelleth to the earth, or when he feedeth fuller then ordinary, it betokeneth change of weather: but in the Autumn, if Sheep or Oxen dig the earth with their feet, or lie down head to head, it is held for an assured token of a tempest.

They feed by companies and flocks, and their nature is to follow any one which strayeth away; * 1.438 for if the Neat-herd be not present to restrain them, they will all follow to their own danger. Being angred and provoked they will fight with strangers very irefully, with unappeasable contenti∣on: for it was seen in Rhaetia, betwixt Curia and Velcuria, that when the herds of two Villages met * 1.439 in a certain plain together, they fought so long, that of threescore, four and twenty were slain, and all of them wounded, eight excepted, which the inhabitants took for an ill presage or mischief of some ensuing calamity, and therefore they would not suffer their bodies to be covered with earth: to avoid this contention, skilful Neat-herds give their Cattel some strong herbs, as garlick and such like, that the savour may avert that strife. They which come about Oxen, Buls, and Bugils, must not * 1.440 wear any red garments, because their nature riseth and is provoked to rage, if they see such a colour.

There is great enmity between Oxen and Wolves, for the Wolf (being a flesh-eating creature) lyeth in wait to destroy them; and it is said, that there is so great a natural fear in them, that if a Wolves tail be hanged in the rack or manger where an Ox feedeth, he will abstain from eating. This beast is but simple, though his aspect seem to be very grave; and thereof came the proverb of the * 1.441 Oxen to the yoak, which was called Ceroma; wherewithal Wrastlers and Prize-players were anoin∣ted, but when a foolish and heavie man was anointed they said ironically Bos ad ceroma.

Again the folly of this beast appeareth by another Greek proverb, which saith, that An Ox raiseth dust which blindeth his own eyes; to signifie, that foolish and indiscreet men stir up the occasion of their own harmes. The manifold Epithets given this beast in Greek and Latin bv sundry authors, do demonstratively shew the manifold conditions of this beast; as that it is called a Plower, Wilde, an earth-tiller, brazen-footed, by reason of his hard hoofs, Cerebrous, more brain then wit; horned, stubborn, horn-stiking, hard, rough, untamed, devourer of grasse, yoak-bearer, fearful, overtamed, drudges, wry-faced, flow, and ill favoured, with many other such notes of their nature, ordination, and condition.

There remain yet of this discourse of Oxen, two other necessary Tractates; the one natural, and * 1.442 the other moral. That which is natural, contains the several uses of their particular parts, and first for their flesh, which is held singular for nourishment, for which cause, after their labour which bringeth leanness, they use to put them by for sagination, or (as it is said) in English for feeding, which in all countries hath a several manner or custom. Sotion affirmeth, that if you give your Cattel when * 1.443 they come fresh from their pasture, Cabbage leaves beaten small with some sharp Vinegar poured among them, and afterward chaffe winowed in a sieve, and mingled with Bran for five daies together, it will much fatten and encrease their flesh, and the sixth day ground Barly, encreasing the quantity by little and little for six daies together.

Now the best time to feed them in the Winter is about the Cock crowing, and afterward in the morning twilight, and soon after that let them drink: in the Summer let them have their first meat in the morning, and their second service at noon, and then drink after that second meat or eating, and their third meat before evening again, and so let them drink the second time; It is also to be observed, that their water in Winter time be warmed, and in the Summer time colder. And while they feed, you must often wash the roof and sides of her mouth, for therein will grow certain Wormes, which will annoy the beast, and hinder his eating, and after the washing, rub his tongue well with salt: If therefore they be carefully regarded they will grow very fat, especi∣ally if they be not over aged or very young at the time of their feeding; for by reason of age their teeth grow loose and fall out, and in youth they cannot exceed in fatness, because of their growth: above all Heifers and barren Kie will exceed in fatness, for Varro affirmeth, that he saw a field Mouse * 1.444 bring forth young ones in the fat of a Cow having eaten into her body she being alive: the self same thing is reported of a Sow in Arcadia: Kie will also grow fat when they are with Calf, especially in the middest of that time. The Turks use in their greatest feasts and Mariages, to roast or seethe an Ox whole, putting in the Oxes, belly a whole Sow, and in the Sowes belly a Goose, and in the Goofes belly an Egge, to note forth their plenty in great and small things: but the best flesh is of a young Ox, and the worst of an old one, for it begetteth an ill juyce or concoction, especially if they which eat it be troubled with a Cough or rheumy fleam, or if the party be in a Con∣sumption, or for a woman that hath ulcers in her belly, the tongue of an Ox or Cow salted and slit asunder, is accounted a very delicate dish, which the Priests of Mercury said did belong to them, because they were the servants of speach, and howsoever in all sacrifices the beasts tongue was refused as a profane member, yet these Priests made choise thereof, under colour of sacrifice to feed their dainty stomachs.

The horns of Oxen by art of man are made very flexible and straight, whereof are made Combes, hafts for knives, and the ancients have used them for cups to drink in, and for this cause was Bacchus painted with horns, and Crater was taken for a cup, which is derived of Kera a horn. In like manner the first Trumpets were made of horns, as Virgil alludeth unto this sentence, Rauco strepuerunt cor••ua cantu, and now adaies it is become familiar for the cariage of Gunpowder in war. It is reported by some husbandmen, that if seed be cast into the earth out of an Oxes horn (called in old time Cerasbola) by reason of a certain coldness, it will never spring up well out of the earth, at the least not so well as when it is sowed with the hand of man. Their skin is used for shooes, Garments, and Gum, because of a spongy matter therein contained, also to make Gunpowder, and it is used in navigation when a shot hath pierced the sides of the ship, presently they clapa raw Ox hide to the mouth of the breach, which instantly keepeth the Water from entring in: likewise they were wont to make bucklers or shieldes or hides of Oxen and Bugils, and the seven-folded or doubled shield of Ajax, was nothing else but a shield made of an Ox hide, so many times layed one piece upon another, which caused Homer to call it Sacos heptabreton.

Of the teeth of Oxen I know no other use but scraping and making paper smooth with them; their gall being sprinkled among seed which is to be sowen maketh it come up quickly, and kil∣leth field-mise that tast of it, and it is the bane or poison of those creatures, so that they will not come neer to it, no not in bread if they discern it; and birds if they eat corn touched with an Oxes gall put into hot water first of all, and the lees of wine, they wax thereby astonished: like∣wise Emmets will not come upon those places where there remaineth any savour of this gall; and for this cause they anoint herewith the roots of trees. The dung of Oxen is beneficial to Bees if the hive be anointed therewith, for it killeth Spiders, Gnats, and drone-bees; and if good heed be not taken, it will work the like effect upon the Bees themselves: for this cause they use to smother or burn this kind of dung under the mouthes of the Hives in the spring time, which so displayeth and disperseth all the little enemy-bees in Bee-hives that they never breed again. There is a proverb of the stable of Augea, which Augea was so rich in Cattel, ahat he defiled the Countrey with their dung, whereupon that proverb grew: when Hercules came unto him he pro∣mised him a part of his Countrey to purge that stable, which was not cleansed by the yearly labour of 3000 Oxen, but Hercules undertaking the labour turned a River upon it, and so cleansed all. When Augea saw that his stable was purged by art, and not by labour, he denied the reward; and be∣cause Phyleus his eldest Son reproved him for not regarding a man so well deserving, he cast him out of his family for ever.

The manifold use of the members of Oxen and Kie in medicine, now remaineth to be briefly * 1.445 touched. The horn beaten into powder, cureth the Cough, especially the tips or point of the horn, which is also received against the Ptisick, or short breath made into pils with Honey. The powder of a Cowes horn mixed with Vinegar, helpeth the morphew, being washed or anointed therewith. The same infused into the Nostrils, stayeth the bleeding: likewise mingled with warm water and Vinegar, given to a Splenitick man for three daies together, it wonderfully worketh upon that passion: powder of the hoof of an Ox with water put upon the Kings evill helpeth it, and with Water and Honey it helpeth the apostemes and swelling of the body: and the same burned and put into drink, and given to a Woman that lacketh Milk, it encreafeth milk and strengtheneth her very much. Other take the tongue of a Cow, which they dry so long till it may be beaten into powder, and so give it to a woman in white wine or broath. The dust of the * 1.446 heel of an Ox or ancle bone, taken in wine and put to the gums or teeth do fasten them, and remove the ach away: The ribs of Oxen beaten to powder do stay the flux of bloud, and re∣strain * 1.447 the aboundance of monthly courses in women. The ancle of a white Cow laid forty daies and nights into wine, and rubbed on the face with white Linet, taketh spots and maketh the skin look very clear.

Where a man biteth any other living creature, seethe the flesh of an Ox or a Calf, and after five daies lay it to the sore, and it shall work the ease thereof. The flesh being warm layed to the swellings of the body, easeth them: so also do the warm bloud and gall of the same beast.

The broath of beef healeth the loosness of the belly, coming by reason of choler; and the broath of Cowes flesh, or the marrow of a Cow, healeth the ulcers and chinks of the mouth. The skin of a Ox (especially the leather thereof) warm in a shooe, burned and applyed to pimples in the body or face, cureth them. The skin of the feet and nose of an Ox or Sheep, sod over a soft and gentle fire, untill there arise a certain scum like to glew from it, and afterward dried in the cold, windie air, and drunk helpeth (or at least) easeth burstness very much.

The marrow of an Ox, or the sewet, helpeth the strains of sinews if they be anointed therewith. If one make a small candle of Paper and Cowes marrow, setting the same on fire, under his browes or eye-lids which are bald without hair, and often anointing the place, he shall have very decent and comely hair grow thereupon. Likewise the sewet of Oxen helpeth against all outward poison: so in all Leprosies, Botches, and Scurviness of the skin, the same mingled with Goose grease, and poured into the eares, helpeth the deafness of them. It is also good against the inflamation of the ears, the stupidity and dulness of the teeth, the running of the eyes, the ulcers and rimes of the mouth, and stifness of the neck. If ones bloud be liquid and apt to run forth of the

body, it may be well thickned and retained, by drinking Ox bloud mingled with Vinegar: and the bloud of a Cow poured into a wound that bleedeth, stayeth the bloud. Likewise the bloud of Oxen cureth the scabs in Dogs.

Concerning their Milk, volumes may be written of the several and manifold virtues thereof, for the Arcadians refused all medicine, only in the Spring time when their beasts did eat grasse, they * 1.448 drank Cowes milk, being perswaded, that the virtue and vigour of all good herbs and fruits were received and digested into that liquor; for they gave it medicinally to them which were sick of the Ptisick, of Consumption, of an old Cough, of the Consumption of the reins, of the hardness of the belly, and of all manner of poisons which burn inwardly; which is also the opinion of all the Greek Physitians: and the shell of a Walnut sod in Cow-milk and said to the place where a Serpent hath bitteh, it cureth it, and stayeth the poison.

The same being new and warm Gargarized into the throat, helpeth the soreness of the kernels, and all pain in the Arteries, and swelling in the throat and stomach: and if any man be in danger of a short breath, let him take dayly soft pitch with the hearb Mummie, and Harts suet clarified in a Cup of new Milk, and ithath been proved very profitable.

Where the pains of the stomach come by sadness, Melancholy, or desperation, drink Cow-milk, Womans milk, or Asses milk, wherein a flint stone hath been sodden. When one is troubled with a desire of going often to the stool, and can egest nothing, let him drink Cow-milk and Asses-milk sod together; the same also heated with gads of Iron or steel, and mingled with one fourth part of water, helpeth the Bloudy flux; mingled with a little Hony and a Buls gall, with Cummin and gourds layed to the Navel: and some affirm, that Cow-milk doth help conception if a woman be troubled with the whiteflux so that her womb be indangered, let her drink a purgation for her upper parts, and afterward Asses milk, last of all let her drink Cow-milk and new wine (for forty daies together if need be) so mingled that the wine appear not in the milk, and it shall stay the flux. But in the use of milk, the rule of Hippocrates must be continually observed, that it be not used with any sharp or tartd liquor for then it curdleth in the stomach, and turneth into corruption. The whay of Cow-milk mingled with Hony and Salt, as much as the tast will permit and drunk, looseneth the hardness of the belly.

The marrow of a Cow mingled with a little meal, and with new cheese, wonderfully stayeth the Bloudyflux. It is affirmed, that there is in the head of an Ox, a certain little stone, which only in the fear of death he casteth out at his mouth, if this stone be taken from them suddenly by cutting the head, it doth make children to breed teeth easily, being soon tyed about them. If a man or woman, drink of the same water, whereof an Ox drunk a little before, it will ease the headach: and in the second venter of a Cow there is a round black Tophus found, being of no weight, which is accounted very profible to Women in hard travails of child-birth. The Liver of an Ox or Cow dryed, and drunk in powder cureth the flux of boud. The gall of a Cow is more forcible in operation then all other beasts gals whatsoever. The gall of an Ox mixed with Hony, draweth out any thorn or point of a needle or other Iron thing out of the flesh where it sticketh. Likewise it being mingled with Alome and Myrrhe as thick as hony, it cureth those evils which creep and annoy the privie parts; laying upon it afterward Beets sod in wine.

It will not suffer the Kings evill to grow or spread it self if it be laid upon it at the beginning. The hands washed in an Oxes gall and water, are made white how black soever they were before time; and if purblind eyes be anointed with the gall of a black Cow, one may read any writing the more plainly: there is in the gall of an Ox a certain little stone, like a ring, which the Philosophers call Alcheron (and some Guers and Nassatum) which being beaten and held to ones Nose, it cleareth the eyes, and maketh that no humour do distil to annoy them: and if one take thereof the quantity of a Lintel seed, with the juice of Beets, it is profitable against the Fal∣ling evill. If one be deaf or thick of hearing, take the gall of an Ox and the urine of a Goat; or the gall of Goose: likewise, it easeth the headach in an Ague, and applyed to the temples provoketh sleep, and if the breasts of a woman be anointed therewith it keeps her milk from curdling.

The milt of an Ox is eaten in hony for easing the pains of the milt in a man, and with the skin that a Calf cast out of his dams belly, the ulcers in the face are taken away: and if twenty heads of Gar∣lick be beaten in a Oxes bladder, with a pinte of Vinegar, and laid to the back, it will cure the milt. It is likewise given against the Spleen, and the Colick made like a plaister, and layed to the Navel till one sweat.

The urine of an Ox causeth a cold stomach to recover, and I have seen that the urine of a Cow taken in Gargarizing, did cure intolerable ulcers in the mouth. When the Bee hath tasted of the flower of the Corn-tree, she presently dyeth by looseness of the belly, except she tast the urine of a Man or an Ox.

There are likewise many uses of the dung of Oxen made in Physick, whereof Authors are full, but especially against the Gowt, plaistering the sick member therewith hot and newly made: and against the Dropsie, making a plaister thereof with Barley meal and a little Brimstone aspersed, * 1.449 to cover the belly of a man. And thus much for the natural properties of this kind, now we will briefly proceed to the moral.

The moral uses of this beast, both in labour and other things, do declare the dignity and high account our forefathers made hereof, both in Vintage, Harvest, Plowing, Carriage, Drawing,

Sacrificing, and making Leagues of truce and peace; in so much as that if this failed, all tillage and vintage must in many places of the world be utterly put down; and in truth, neither the fowls of the air, nor the Horse for the battle, nor the Swine and Dogs could have no sustenance but by the labor of Oxen: for although in some places they have Mules, or Camels, or Elephants, which help them * 1.450 in this labor, yet can there not be in any Nation a neglect of Oxen; and their reverence was so great, that in ancient time when an offender was to be fined in his Cattel (as all amerciaments were in those daies) the Judge might not name an Ox, untill he had first named a Sheep; and they fined a smal offence at two Sheep and not under, and the greatest offence criminal, at thirty Oxen and not above, which were redeemed, by giving for every Ox an hundred Asses, and ten for every Sheep.

It is some question among the ancients, who did first joyn Oxen together for plowing; some affirming that Aristeus first learned it of the Nymphs, in the Island Co: and Diodorus affirmeth, that * 1.451 Dionysius Son of Jupiter and Ceres or Proserpina, did first of all invent the plow. Some attribute it to Briges the Athenian; other to Triptolemus, Osiris, Habides a King of Spain; and Virgil affirmeth most constantly, that it was Ceres, as appeareth by this verse;

Prima Ceres ferro mortales vertere terram Instituit, &c.

Whereunto agreeth Servius: but I rather incline to Josephus, Lactantius and Eusebius, who affirm, that long before Ceres was born, or Osiris, or Hercules, or any of the residue, their was a practise of plowing, both among the Hebrews and Egyptians; and therefore as the God of plowing called by the Romans Jugatinus (because of yoaking Oxen) was a fond aberration from the truth, so are the residue of their inventions about the first man that tilled with Oxen: seeing it is said of Cain and Noah, that they were husbandmen and tilled the earth. The Athenians had three several plow-feasts * 1.452 which they observed yearly, one in Scirus, the other in Rharia, and the third under Pelintus: and they call their mariage-feasts, plow-seasons, because then they endevoured by the seed of man to multiply the world, in procreation of children, as they did by the plow to encrease food in the earth.

The Grecians had a kind of writing called Boustraphedon, which began, turned, and ended as the Oxen do in plowing a furrow, continuing from the left hand to the right, and from the right hand to the left again, which no man could read, but he that turned the Paper or Table at every lines end. It is also certain, that in ancient time, the leagues of truce and peace were written in an Oxes hide, as appeareth by that peace which was made by Tarquinius, betwixt the Romans and the Gabli, the which was hanged up in the Temple of Jupiter, as Dionysius and Pompeius Sextus affirm (in the likeness of a buckler or shield:) and the chief heads of that peace re∣mained legible in that hide, unto their time, and therefore the ancients called the Oxes hide a shield, in regard that by that conclusion of peace, they were defended from the wars of the Gabii.

And there were certain people called Homolotti by Herodotus, who were wont to strike up their leagues of peace after war and contention, by cutting an Ox into small pieces, which were divided a∣mong the people that were to be united, in token of an inseparable union. There be that affirm, that a Team or yoak of Oxen, taking six or eight to the Team, wil plow every year, or rather every season a hyde of ground; that is, as some account 20 Mansa, or in English and Germane account 30 Acres; which hath gotten the name Jugera from this occasion, as Eustathius and Varinus report. When Sychaeus the * 1.453 husband of Dido, who was daughter of Agenor & sister to Pygmalion, wandered to and fro in the world with great store of treasure, he was slain by Pygmalion secretly, in hope to get his wealth: After which time, it is said, that he appeared to his wife Dido, bidding her to save her life from her cruell brother; who more esteemed money then nature, she fled into Lybia, taking with her some Tyrians among whom she had dwelled, and a competent sum of money; who being come thither, craved of Iarbas King of Nomades, to give her but so much land as she could compass in with an Oxes hide, which with much ado she obtained, and then did cut an Oxes skin into smal and narrow thongs or lists, where∣withall she compassed in so much as builded the large City of Carthage, and first of all was called the New City, and the Castle thereof Byrsa, which signifieth a Hide.

Eustuthius also reporteth another story to the building of this City, namely that it was called Carthage of one of the daughters of Hercules, and that when Elisa and the other companions of Dido came thither for the foundation of the City, they found an Oxes head, whereupon they were dis∣couraged to build there any more, supposing that Omen betokened evill unto them, and a perpetual slavery in labour and misery, such as Oxen live in, but afterward they tryed in another corner of that ground, wherein they found a Horses head, which they accepted as a good signification of riches, honour, magnanimity, and pleasure, because Horses have all food and maintenance provided for them. Among the Egyptians they paint a Lion for strength, an Ox for labor, and a Horse for * 1.454 magnanimity and courage, and the Image of Mithra which among the Persians signifieth the Sun, is pictured in the face of a Lyon holding the horns of a striving Ox in both hands, whereby they sig∣nifie that the Moon doth receive light from the Sun, when she beginneth to be separated from * 1.455 her beams.

There is in the Coasts of Babylon a Gem or precious stone like the heart of an Ox, and there is another called Sarcites, which representeth the flesh of an Ox. The ancients had like∣wise * 1.456

so great regard of this beast, that they would neither sacrifice nor eat of a labouring Oxe; wherefore Hercules was condemned when he had desired meat of Theodomantis in Dy••pia, for his hungry companion the Son of Hyla, because by violence he took from him one of his Oxen and slew him. A crowned Oxe was also among the Romans a sign of peace; for the Souldiers which * 1.457 kept the Castle of Anathon neer the river Euphrates against Julianus and his Army, when they yeeld∣ed themselves to mercy, they descended from the Castle, driving before them a crowned Oxe: from this manifold necessity and dignity of this beast came the Idolatrous custom of the Heathens, and * 1.458 especially the Egyptians, for they worshipped him instead of God calling him Apis and Epaphus: whose choyce was on this sort. He had on his right side an exceeding splendent white spot, and his horns crooking together like the new Moon, having a great bunch on his tongue, which they call Cantharus: neither do they suffer him to exceed a certain number of years, or grow very big, for these causes they give him not of the water of Nilus to drink, but of another consecrated well, which hindereth his growth: and also when he is come to his full age, they kill him, by drown∣ing him in another consecrated well of the Priests: which being done, they seek with mourning another (having shaved their heads) to substitute in his place, wherein they are never very long but they finde one, and then in a holy Ship, sacred for that purpose, they transport and convey him to Memphis. And the Egyptians did account him a blessed and happy man, out of whose fold the Priest had taken that Oxe-God. He hath two Temples erected for him, which they call his Chambers, where he giveth forth his Augurisms, answering none but children and youths playing before his Temples: and refusing aged persons, especially women; and if any not sacred, happen to enter into one of his Temples, he dyeth for it, and if into the other, it fore-sheweth some mon∣strous cursed event, as they fondly imagine.

The manner of his answers is privately to them that give him meat, taking it at their hands; and they observe with great religion, that when Germanicus the Emperour came to ask counsel of him, he turned from him and would not take meat at his hand; for presently after he was slain. Once * 1.459 in a year they shew him a Cow, with such marks as he hath, and alway they put him to death up∣on the same day of the week that he was found; and in Nilus neer Memphis, there was a place cal∣led Phiala, where were preserved a Golden and a Silver-dish, which upon the birth or Calving days of Apis, they threw down into the river, and those days were seaven; wherein they affirm that never man was hurt by Crocodiles. The Egyptians do also consecrate an Oxe to the Moon, and a Cow to Ʋrania. It is reported that Mycerinus King of Egypt, fell in love with his own Daughter: * 1.460 and by violence did ravish her; she not able to endure the conscience of such a fact, hanged her∣self: whereupon the King her impure father, did bury her in a wooden Oxe, and so placed her in a secret place or chamber, to whom daily they offer many odours; but the mother of the maiden did cut off the hands of those Virgins or Women that attended on her Daughter, and would not rescue her from so vile a contempt. There were also many other pictures of Oxen, as in Corcyra * 1.461 and Eretria; and most famous was that of Perillus, which he made and presented to Phalaris the Ty∣rant of Agrigent, shewing him; that if he would torment a man, he should put him into that Oxe set over a fire, and his voyce of crying should be like the loughing of a Heifer; which thing being heard of, the Tyrant to shew his detestation of more strange invented torments then he had for∣merly used, he caused Perillus, that presented it unto him, to be put into it alive, and so setting it over a fire; made experiment of the work upon the workman, who bellowed like a Cow, and was so tormented to death for that damnable and dangerous invention; which caused Ovid to write thus:

Et Phalaris tauro violentus membra Perilli Torruit: infoelix imbuit author opus.

When an Oxe or Cow in ancient time did dye of themselves, (Viz.) if it were an Oxe, they bu∣ried him under the walls of some City, leaving his horn sticking visibly out of the earth, to signi∣fie the place of his burial, for when his flesh was consumed, they took it up again, and buryed the bones in the Temples of Venus in other places: but the body of a dead Cow they cast into some great River neer adjoyning. The Poets have faigned a certain Monster called Minotaurus, having in * 1.462 part the form of a man, and in part the form of a Bull; and they say, that Pasiphae the Daughter of the Sun and wife of Minos, King of Crete, fell in love with a Bull, and by the help of Dedalus, she was included in a wooden Heifer, covered with a Cows hide, and so had copulation with the Bull, and so came that monster Minos included in a labyrinth; and constrained the Athenians, who had slain his son Androgeus, to send every year seven young men, and seven maids to be given to that Mon∣sters to feed upon, for he would eat mans flesh. At last Theseus son of Aegeus King of Athens, came into that labyrinth, and slew that Minotaure, and by the help of Ariadne escaped out of the laby∣rinth. Other relate the story in this manner; that when the Cretenstans would have expelled Mi∣nos from his Kingdom; he vowed that whatsoever likeness first appeared out of the Sea for sign of victory unto him, he would sacrifice it to the Gods, if he did enjoy his Regiment: and there-upon a goodly Bull came unto him out of the Sea, wherewithall he was delighted: But after he had recovered his Kingdom in quiet, he kept that Bull in his own hands, and sacrificed another; and that by this Bull was the Minotaure begotten on his wife Pasiphae. But the truth is; that when Minos was in danger to lose his Kingdom; one Taurus, a valiant Prince and Captain, came with a Navy

of good souldiers, and established him in quiet. Afterward falling in love with Pasiphae King Mi∣nos wife, he lay with her in the house of Daedalus: which Daedalus wrought with the Queen to give him his pleasure, and that the Minotaure was a Monster in Crete, that had the face of an Oxe, and the other members like a man, such an one was seen in Aristotles time. Although other take it for a fiction; because the Romans had it pictured in their Ensigns of war, untill Caius Marius altered it to an Eagle, which remaineth to this day. Alciatus yeeldeth this reason, why the Romans gave such an arms, to signifie that secresie becometh a Captain, and that proud and crafty counsels do hurt the authors of them.

Limine quod caeco obscura & caligine monstrum Gnossiacis clausit Daedalus in latebris: Depictum Romana phalanx in praelia gestat, Semiviroque nitent signa superba bove: Nosque monent debere ducum secreta latere Consilia, authori cognita techna nocet.

It is reported also, that when Cadmus went from Delphos to Phocis, an Oxe did direct him in the way, and was his guide; which Oxe was brought out of the herds of Pelagon, having in both his sides a white spot: it must needs be understood of the Moon, for Cadmus flying by night, having the Moon to shine upon him (which is Hieroglyphically deciphered by the Oxe,) gave him light and direction to another City. It were endless to prosecute the several speeches, proverbs, allusi∣ons, emblemes, plays, prizes, and hieroglyphicks made upon Oxen; whereby, men and women, Cities, Regions, and People have taken denomination from Oxen; but also some of the stars in the firmament: therefore I will not proceed to those devises, but only touch the sacrifices made with Oxen, and so conclude this story.

It cannot be denyed, that the prime institution of sacrifices, was from, by, and for the Ordinance of God, to teach the world to worship him in blood for sin: which could not be expiated but by the blood of the only immaculate Son and Lamb of God; and therefore I will but remember how corruption polluted that Ordinance, which was purely without idle Ceremonies instituted by the everlasting God; and yet was by mans invention made wretched, horrible, and damnable, through abuse of the fact, that otherwise by divine constitution (as appears in holy Scripture) was heavenly, honourable and blessed.

To begin therefore with the original of that Heathenish and Paganish sacrifice, instead of God the only true and divine Essence, to whom all sacrifice and divine worship was due, and whose crea∣tures, both Men, Oxen, and all other living and visible things are; they offered unto all the hoasts of Heaven, the Sun, and Stars, the Heathen gods, Jupiter, Mars, Minerva, Pandrisus, and others: and if the Sacrifice were costly and sumptuous, it was called Hecatombe. Now before their Sacrifice they made Prayers, burned Incense for odours, presented Prothymes (as they were tearmed) certain preparations and cakes made of Barley and Salt, (called Ʋlochytae.) After which, the Priest turned him sometimes to the right hand, and sometimes to the left, and then began to take the grisle hairs growing on the Oxes fore-head betwixt his horns, making a taste of them, and casting them in the 〈…〉〈…〉re to begin the Sacrifice. Then did he give into the hands of the people standing by, little pots of Wine likewise, to taste for Sacrifice, and then he which killed the beast drew his knife, or axe, or cleaver, from the head to the tayl of the beast. Now in every Sacrifice they had burning torches, which were lawful for none to carry but for men, and not women; then the Priest commanded to kill the Sacrifice, which sometime they did by knocking him on the head, if the beast were to be sa∣crificed to Hell, and those that were therein; for they sacrificed a barren Cow, or a black Sheep to those ghosts. But if the Sacrifice were for Heaven, and to the powers thereof, they lifted up his head and cut his throat: then put they under him their Sphagian vessels to receive his blood, and when the beast was fa••n down, they flayed off his skin.

Then did the Priest or Flamen divide the intrails, that so he might make his augurism (the bowels being proved at the Altar.) Having looked into the bowels, they took out of every gut, member and part, a first fruits, moulded them together in the meal of green wheat-corn, then was it given to the Priest, who put thereunto franklncense, herbmary, and fire, and so burned them all together, which was called a perfect Hoast. But if they sacrificed to the gods of the Sea, then did they first of all wave the bowels of the beast in the Sea-floods before it was burned. The best Sacrifices were fatted and white Oxen or Kine, such as had never been under yoke; for the beast used to labour was accounted unclean: they never offered in Sacrifice one under thirty days old, nor over five years by the laws of the Priests. When the Spartanes overcame their enemies by stratagem, they sacrificed to Mars an Oxe; but when by open force, they sacrificed a Cock; for they esteemed more of an un∣bloody then a bloody victory. When a man sacrificed a Cow to Minerva, he was bound to Sacrifice a Sheep and an Oxe to Pandrysus.

When the Locreusians in a publick spectacle would make a Sacrifice, they wanted an Oxe; for which cause they gathered together so many sticks of small wood, as made the Image of an Oxe ar∣tificially conjoyned together, and so setting it on fire burned it for an offering: whereupon a Lo∣crensian Oxe, was an Ironical Proverb, for a Sacrifice of no weight or merit. It is also reported, that an Heifer being brought to the Altar of Minerva to be sacrificed, did there Calve; wherefore

the Priests would not meddle with her, but let her go away free; because Minerva was the goddess of procreation; holding it an impious thing to kill that in Sacrifice which had brought forth a young one at the Altar: to conclude, as Vegetius saith, that on a time Justice was so offended with men, because they imbrewed every Altar with the blood of Oxen and Cattel, that therefore she left the Earth, and retired back again to dwell among the Stars: so will we in this discourse cease from any further prosecution of the Moral or Natural description of these Beasts, leaving their law∣ful use to the necessity of mankinde, and their abusive idolatrous sacrifices to him that loveth all his creatures, and will require at mans hand an account of the life and blood of brute beasts.

Of the CALF.

A Calf, is a young or late enixed Bull or Cow, which is called in Hebrew, Egel; or Par: and some-times * 1.463 Ben-bakar, the son of an Oxe. Yet Rabbi Solomon, and Abraham Ezra, expound Egel, for a Calf of one year old. The Sarazens of that word call a Calf Hesel. The Graecians, Moschos; where∣of is derived Moscharios: but at this day they call him Mouskari, or Moschare. The Italians, Vitello; the French, Veau; the Spaniards, Ternera of Teneritudo, signifying tenderness; and sometimes Beze∣ron and Vezerro; the Germans, Ein Kalb, the Flemmings, Kalf; and the Latines, Vitulus, of the old * 1.464 word Vitulor, signifying to be wanton, for Calves are exceedingly given to sport and wantonness; or as other suppose from the Greek word Italous, came Vitulus; and therefore the Latines do not al∣way take Vitulus for a young or new foaled beast, but sometime for a Cow, as Virgil Eclog.

—Ego hanc vitulam (ne forte recuses, Bis venit ad mulctram, binos alit ubere soetus) Depono.—

And this word (like the Greek, Moschos) signifieth male and female: whereunto by divers Au∣thors both Greek and Latine, are added divers Epithites by way of explication, both of the conditi∣on, inclination, and use of this young beast; calling it wilde, ripe for the temples, unarmed, weak, sucklings, tender, wandring, unhorned, and such like. And because the Poets faign that Io was turn∣ed * 1.465 into a Cow, and that the violet herb was assigned by Iupiter for her meat; they derive Viola, a Vi∣olet, from Vitula a Calf, by a kinde of Graecian imitation.

It is also certain that the honor of this young beast have given denomination to some men, as Pom∣ponius * 1.466 Vitulus, and Vitulus Niger Turamius, and Vitellius was derived from this stem or theam, al∣though he were an Emperour. The like may be said of Moschos in Greek, signifying a Calf; for there was one Moschus a Sophist that drank nothing but water, and there was another Moschus, a Grammarian of Syracuse, whom Athenaeus doth record, was a familiar of Aristarchus, and also of ano∣ther, a Poet of the Bucolicks; and this serveth to shew us, that the love our Ancestors bare unto Cat∣tel, appeared in taking upon them their names, and were not ashamed in those elder times, where∣in wisdom and invention was most pregnable, to glory in their herds from which they received main∣tenance. But to the purpose, that which is said of the several parts of an Oxe and a Cow, belongeth also to a Calf; for their Anatomy differeth not, because they are conceived and generated by them, and in them: and also their birth, and other such things concerning that, must be inquired in the discourse of a Cow.

It is reported by an obscure Author, that if the hoof of a Calf be not absolved or finished in the * 1.467 Dams belly before the time of Calving, it will dye. And also it must be observed, that the same diseases which do infest and harm an Oxe, do also befall Calves, to their extreme perill: but they are to be cured by the same fore-named remedies. And above the residue, these young beasts are * 1.468 troubled with worms, which are ingendered by crudity, but their cure is to keep them fasting till they have well digested their meat, and then take lupines half sod, and half raw, beaten together, and let the juyce thereof be poured down his throat; otherwise take dry figs and fitches beaten to∣gether with Santonica, called Lavender-cotten, and so put it down the calves throat as aforesaid, or else the fat of a Calf and Marrube with the joyce of Leeks, will certainly kill these Evils. It is the manner * 1.469 to regard what Calves you will keep, and what you will make of and kill either for sacrifice, as in an ancient time, or private use, and to mark and name those that are to be reserved for breed and labour, according to these verses:

Post partum curant, vitulus traducitur omnis, Et quos aut pecori malunt submittere habendo. Continuoque notas & nomina gentis inurunt, Aut aris servare sacris, aut scindere terram, Et campum horrentem fractis invertere glebis.

And all these things are to be performed immediately after their weaning: and then in the next place you must regard to geld the males, which is to be performed in Iune, or as Magus saith, in May, or at the farthest let them not be above a year old; for else they will grow very deformed and small: but if you lib them after two years old, they will prove stubborn and intractable; * 1.470 wherefore it is better to geld them while they be young ones, which is to be performed not with

any knife or iron instrument, because it will draw much blood, and indanger the beast through pain, but rather with a cloven reed or stick, pressing it together by little and little: but if it happen * 1.471 that one of a year or two years old be to be libbed, then you must use a sharp knife, after you have pressed the stones into the cods, and cut them out at one stroke, and for stanching of the blood, let the cod, and the ends of the veins be seared with an hot iron, and so the wound is cured as soon as it is made.

And now the time for the effecting hereof, is best in the wane of the Moon, either in the Spring or Autumn; but it is good to leave as many of the veins and nerves of the virile member untouch∣ed and whole as may be, that so he may not lose any condition of a male, except the power of ge∣neration. And if the wound be overmuch given to bleed, lay upon it ashes with the spume of sil∣ver, which is apt to stanch blood in all green wounds; and that day let him not drink, and eat but a very little meat: for three days after give him green tops or grass, soft and easie to chew, and at * 1.472 the third days end, anoint the wound with liquid pitch, ashes, and a little Oyl, which will soon cure the scar and keep the flies from stinging or harming it. If at any time a Cow cast her Calf, you may put unto her another Calf, that hath not suckt enough from his own Dam; and they use•• in some Countries to give their Calves Wheat-bran, and Barly-meal, and tender meat; especially re∣garding that they drink morning and evening. Let them not lye together in the night with their Dam, but asunder, untill their sucking time, and then immediately separate them again, unless the Cow be well fed when the Calf sucketh; her ordinary food will yeeld no great tribute of Milk; and for this cause you must begin to give the Calf green meat betimes. Afterward being weaned, you * 1.473 may suffer those young ones to feed with their Dams in the Autumn, which were calved in the Spring. Then in the next place, you must regard the taming of the beast, being ready for labour, which is expressed in the former treatise of an Oxe.

The Ancients called Victoria by the name of the Goddess Vitula, because they sacrificed unto her * 1.474 Calves, which was tearmed a Vitulation: and this was usual for victory and plenty, as is to be seen at large in Giraldus, Macrobius, Nonius, Ovid, and Virgil: but the Heathens had this knowledge, that their Gods would not accept at their hands a lame Calf for a Sacrifice, although it were brought to the Altar; and if the tail of the Calf did not touch the joynts of his hinder legs, they did not re∣ceive him for Sacrifice. And it is said of Aemilius Paulus, when he was to go against the Macedonians, * 1.475 he sacrificed to the Moon in her declination eleven Calves. It is very strange, that a Calf being ready to be sacrificed at the Temple of Ierusalem, brought forth a Lamb, which was one fore-shew∣ing sign of Ierusalems destruction. But Aristotle declareth, that in his time, there was a Calf that had the head of a childe; and in Luceria a Town of Helvetia, was there a Calf which in his hinder parts was a Hart.

When Charles the fifth, went with his Army into Africk, and arrived at Largherd, a Noble City * 1.476 of Sardinia, there happened an exceeding great wonder; for an Oxe brought forth a Calf with two heads; and the woman that did owe the Oxe, presented the Calf to the Emperor: and since that time I have seen the picture of a more strange beast calved at Bonna, in the Bishoprick of Colen, which had two heads; one of them in the side not bigger then a Hares head, and two bodies joyned toge∣ther; whereof the hinder parts were smooth and bald, but the tail black and hairy; it had also seven feet; whereof one had three hoofs: this Monster lived a little while, and was brought forth in An∣no 1552. the 16. day of May, to the wonder and admiration of all them, who either knew the truth, or had seen the picture.

Butchers are wont to buy Calves for to kill, and sell their flesh; for in all creatures, the flesh of * 1.477 the young ones are much better then the elder, because they are moist and soft, and therefore will digest and concoct more easily: and for this cause Kids, Lambs, and Calves, are not out of season in any time of the year; and are good from fifteen days to two months old, being ornaments to the Tables of great Noble men; which caused Fiera to make this Distichon:

Assiduos habeant vitulum tua prandia in usus, Cui madida & sapida juncta tepore caro est.

And principally the Germans use the chawthern, the head, and the feet, for the beginning of their meals; and the other part either roasted, or baked, and sometime sod in broath, and then buttered, spiced and sauced, and eaten with Onyons.

The Medicines arising from this beast, are the same that come from his Sires before spoken of, * 1.478 and especially the flesh of a Calf doth keep the flesh of a new wound, (if it be applyed thereunto) from swelling, and being sodden, it is precious against the bitings of a mans teeth: and when a mad Dog hath bitten a man or a beast, they use to pare the wound to the quick; and having sodden Veal mingled with the sewet and heel, they lay some to the wound, and make the patient drink of the broath: and the same broath is soveraign against all the bitings of Serpents. The horns of a * 1.479 Calf sod soft, are good against all intoxicate poyson, and especially Hemlock. The powder of a Calves thigh drunk in Womans Milk, cureth all filthy running Ulcers; and out of the brains of a Calf they make an Oyntment, to loosen the hardness of the belly. The marrow softneth all the * 1.480 joynts, driveth away the bunches arising in the body; having an operation to soften, fill, dry and heat. Take Oyl, Wax, Rust, and the marrow of a Calf, against all bunches in the face: and Calves * 1.481 marrow with an equal quantity of Whay, Oyl, Rose-cake and an Egge, do soften the hardness of

the cheeks and eye-lids, being laid to for a plaister, and the same mixed with Cummin, and infused into the ears, healeth the pains of them: and also easeth the Ulcers in the mouth.

The marrow with the sewet composed together, cureth all Ulcers and corruptions in the Secrets * 1.482 of Men and Women. The Fat pounded with Salt, cureth the Louzy evill, and likewise the ulcerous sores in the head. The same mixed with the fat of a Goose, and the juyce of Basil or wilde Cum∣min, * 1.483 and infused into the ears, helpeth deafness and pains thereof. The fat taken out of the thigh of a Calf, and sod in three porringers of water, and supped up, is good for them that have the Flux: and the dung of a Calf fryed in a pan, laid to the Buttocks and Secrets, doth wonderfully cure the Bloodyflix: also laid to the reins, provoketh Urine; and fod with Rue, cureth all the inflamati∣ons * 1.484 in the seat of a man or woman. The Sewet of a Calf with Nitre, asswageth the swelling of the cods, being applyed to them like a plaister: and the Sewet alone, doth cure the peeling of the Nails. The Liver with Sage leaves cut together, and pressed to a liquor, being drunk, easeth the pain in the small of the Belly. The gall mingled with powder of a Harts-born, and the Seed of Marjoram, cureth Leprosies and Scurfs; and the gall alone anointed upon the head, driveth away nits. The milt of a Calf is good for the milt of a man, and for Ulcers in the mouth; and glew made of his stones, as thick as Hony, and anointed upon the seprous place, cureth the same, if it be suf∣fered to dry thereupon.

With the dung of Calves they perfume the places which are hurt with Scorpions; and the ashes of this dung with Vinegar, stayeth bleeding: Marcellus magnifieth it above measure, for the cure of the Gout, to take the fime of a Calf which never eat grass, mixed with lees of Vinegar; and also for the deafness of the ears, (when there is pain withall) take the Urine of a Bull, Goat, or Calf, and one third part of Vinegar well fod together, with the herb Fullonia, then put it into a flagon with a small mouth, and let the neck of the Patient be perfumed therewith.

Of the supposed Beast CACUS.

THere be some of the late Writers, which take the Cacus spoken of by Virgil in his eight Book of Aeneids, to be a wilde beast, which Virgil describeth in these words:

Hic spelunca fuit, vasto submota recessu: Semihominis Caci: facies quam 〈…〉〈…〉 tegebat, Solis inaccensam radiis, semperque recenti Caede tepebat humus, foribusque affixa superbis Ora virum tristi pendebant pallida tabo. Huic monstro Vuloanus erat pater: illius atros Ore vomens ignes magna se mole ferebat. —Nequeunt expleri corda tuendo: Pectora semiferi atque extinctos faucibus ignes;

That is, Cacus was half a beast and half a man, who had a cave in the earth against the Sun, his Den replenished with the heads of men, and he himself breathing out fire, so that the earth was warmed with the slaughter of men slain by him, whose slaughter he fastened upon his own doores, being supposed to be the son of Vulcan. And there be some that affirm this Cacus, to have wasted and depopulated all Italy; and at length when Hercules had slain Geryon, as he came out of Spain through Italy with the Oxen which he had taken from Geryon, Cacus drew divers of them into his cave by their tails: but when Hercules missed daily some of Cattel, and knew not which way they strayed, at last he came to the den of Cacus: and seeing all the steps stand forward, by reason the cattel were drawn in backward, he departed; and going away, he heard the loughing of the Oxen for their fellows, whereby he discovered the fraud of Cacus: whereupon he presently ran and took his club, the Monster being within his cave, closed up the mouth thereof with a won∣derful great stone, and so hid himself for fear: but Hercules went to the top of the Mountain, and there digging down the same, untill he opened the cave, then leaped in suddenly and slew the Mon∣ster, and recovered his Oxen.

But the truth is, this forged Cacus was a wicked servant of Evander, which used great robbe∣ry in the Mountains, and by reason of his evill life was called Cacus; for Cakos in Greek signi∣fieth evill. He was said to breath forth fire, because he burned up their corn growing in the fields, and at last was betrayed of his own Sister; for which cause she was deified, and the Vir∣gins of Vesta made Sacrifice to her: and therefore it shall be idle to prosecute this fable any farther (as Albertus Magnus doth) it being like the fable of Alcida, which the Poets faign was a Bird of the earth, and being invincible burned up all Phrygia, and at last was slain by Minerva.

Of the CAMEL.

ALthough there be divers sorts of Camels, according to their several Countries; yet is the name not much varied, but taken in the general sense of the denomination of every particular. The Hebrews call it Gamal; the Chaldeans, Gamela; and Gamele: the Arabians, Gemal: Gemel Alnegeb: * 1.485 Algiazar. The Persians, Schetor; the Saracent, Shymel; the Turks call a company of Camels travel∣ing together, Caravana. The Italians and Spaniards call a Camel, Camello; the French, Chameau; the Germans, Ramelthier; all derived of the Latine, Camelus; and the Greek, Camelos. The Illyrians, call * 1.486 it Vuelblud: and the reason of the name Camelos, in Greek, is, because his burden or load is laid up∣on him kneeling or lying, derived (as it may seem) of Camptein merous, the bending of his knees, and slowness of pace; wherefore a man of a slow pace, was among the Egyptians deciphered by a Ca∣mel. For that cause, there is Town in Syria called Gangamela; that is, the house of a Camel, erect∣ed by Darius the Son of Hystaspis, allowing a certain provision of food therein for wearied and tyred Camels. The Epithets given to this beast are not many among Authors, for he is tearmed by them rough, deformed, and thirsting; as Iuvenal.

Deformis poterunt immania membra Cameli.

And Persius in his fifth Satyre saith;

Tolle recens primus piper è sitiente Camelo.

There are of them divers kindes, according to the Countries wherein they breed: as in India, in Ara∣bia, * 1.487 and in Bactria: All those which are in India, are said by Didymus to be bred in the Mountains of the Bactrians, and have two bunches on their back, and one other on their breast, whereupon they lean: they have sometimes a Bore for their Sire, which feedeth with the flock of she-Camels; for as Mules and Horses will couple together in copulation, so also will Bores and Camels: and that a Camel is so * 1.488 ingendered sometimes, the roughness of his hair like a Bores or Swines, and the strength of his body, are sufficient evidences; and these are worthily called Bactrians, because they were first of all concei∣ved among them, having two bunches on their backs; whereas the Arabian hath but one. The colour of this Camel is for the most part brown, or puke; yet there are herds of white ones in India.

Ptolemeus Lagi brought two strange things into Egypt, a black Camel; and a man which was the * 1.489 one half white, and the other half black in equal proportion; the which caused the Egyptians to won∣der and marvail at the shape and proportion of the Camel, and to laugh at the man: whereupon it grew to a Proverb, a Camel among the Egyptians, for a matter fearful at the first, and ridiculous at the last.

The head and neck of this beast is different in proportion from all others; yet the Ethiopians have * 1.490 a beast called Nabim, which in his neck resembleth a Horse, and in his head a Camel. They have not teeth on both sides, although they want horns, (I mean both the Arabian and Bactrian Camel:) whereof Aristotle disputeth the reason, in the third Book of the parts of creatures, and fourteenth chapter. Their necks are long and nimble, whereby the whole body is much relieved; and in their neck toward the neather part of the the throat, there is a place called Anhar, wherein a Camel doth by spear or sword, most easily receive his mortal or deadly wound.

His belly is variable, now great, now small like an Oxes; his gall is not distinguished within him * 1.491 like other beasts, but only carryed in great veins, and therefore some have thought he had none, and asigned that as a cause of his long life. Betwixt his thighes he hath two udders, which have four speans depending from them like a Cow. His genital part is confected, and standeth upon a sinew, * 1.492 insomuch as thereof may a string be made, for the bending of the strongest bow. The tail is like the tail of an Ass, hanging down to their knees, they have knees in every leg, having in their former le•• three bones, and in the hinder four. They have an ancle like an Oxes, and very small but∣tocks, for the proportion of their great body: their foot is cloven, but so, that in the under part it hath but two fissures or clefts, opening the breadth of a finger, and in the upper part four fissures or clefts, opening a little, and having a little thing growing in them, like as is in the foot of a Goose: The foot it self is fleshy like a Bears, and therefore they are shod with leather when they travail, lest the gauling of their feet cause them to tire.

Avicenna affirmeth, that he had seen Camels with whole feet, like a Horses, but their feet (al∣though fleshy) are so tyed together with little lungs that they never wear; and their manner of go∣ing or pace is like a Lyons, so walking as the left foot never out-goeth the right, whereas all other beasts change the setting forward of their feet, and lean upon their left feet while they remove their right; but these alter step after step, so as the left foot behinde, followeth the right before, and the hinder foot followeth the left before. Those Camels which are conceived by Bores are the strong∣est, and fall not so quickly into the myre as other, although his load be twice so heavy.

Camels love grass (called Schoennanthi) and especially Barley, which they eat up wonderful * 1.493 greedily untill all be in their stomach, and then will they chew thereupon all the night long: so that the greatness of their belly to lodge their meat in before concoction is better then the

[illustration]

benefit of their upper teeth, because he can ruminate and chaw it so often as he pleaseth. There is a certain herb, which hath a seed like a myrtle seed, that is poyson to worms, and this seed is food for Camels; wherewith they grow fat. It is therefore called Camel-thorn, and Astergar in the Arabian * 1.494 tongue. In the Province of Aden, both Sheep, Oxen, Horses, and Camels, eat a kinde of fish, and them better being dry and stale, then new and fresh, by reason the immoderate heat in that region burneth up all pasture and fruits: neither is there any beast which is so easily fed as a Camel. They will not drink of clear or clean water, but of muddy and slimy, and therefore they stamp in it with their feet. They will endure thirst for three or four days together; but when they come to drink, they suck in above measure, recompensing their former thirst, and providing against that which is to come; and of all kindes the Bactrians are least troubled with thirst.

They stale from one side to another, otherwise then any other beasts do: this beast is very hot by nature, and therefore want on and full of sport and wrath; braying most fearfully when they are an∣gred They engender like Elephants and Tygers; that is, the female lying or sitting on the ground, which the male imbraceth like other males; and continue in copulation a whole day together. When they are to ingender, they go unto the secretest places they can finde; herein excelling in * 1.495 modesty the ancient Massagetes, who were not ashamed to lie with their wives in the open field, and publick view of one another, where as brute beasts by instinct of nature, make the procreation of their kinde to be a most secret shameful honest action.

At the time therefore of their lust, they are most unruly and fierce, yeelding to none, no not to their own keepers: the best time of their copulation is in September, for in Arabia, they begin to ingender in the third year of their age, and so within ten or eleven moneths after she is de∣livered of young, being never above one at a time, for twins come not in her great belly; so she goeth a year before she conceive again, although her young be separated or weaned, before which time they do not commonly. Unto their former modesty for their copulation, we may adde ano∣ther * 1.496 divine instinct and most true observation about the same, for the male will never cover his mother, or his sister; wherefore it is sincerely reported, that when a certain Camel-keeper (de∣sirous to try this secret) having the male, son to a female, which he also kept, he so covered the female-mother-Camel in all parts of her body, except her secrets, that nothing could be seen of her, and so brought her lustful son to cover her; which according to his present rage he performed. As soon as he had done it, his master and owner pulled away the mask or dis∣guise from the dam, in the presence of the son; whereby he instantly perceived his keepers fraud, in making him unnaturally to have copulation with his own mother. In revenge whereof he ran upon him, and taking him in his mouth, lift him up into the air, presently letting him fall with noise and cry underneath his murdering and man-quelling feet; where, with unap∣peaseable wrath and blood-desiring livor, he pressed and trod to pieces the incest marriage-causer, twixt him and his dearest mother; and yet not herewith satisfied, like some reasonable crea∣ture, deprived of heavenly grace, and carryed with deadly revenge against such uncleanness, being perswaded that the guilt of such an offence could never receive sufficient expiation by the death of the first deviser, except the beguiled party suffered also some smart of penalty; adjudged himself to death, and no longer worthy to live by natures benefit, which had so violated the womb that first conceived him; and therefore running to and fro, as it were to finde out a hang-man for himself, at last found a steepy rock, from whence he leaped down to end his life; and although he could not prevent his offence, yet he thought it best to cleanse away his mothers adultery with the sacrifice of that blood which was first conceived in that wombe which he had defiled.

These Camels are kept in herds, and are as swift as Horses, according to the measure of their strength, not only because of their nimbleness, but also because their strides and reach doth gather in more ground: for which cause they are used by the Indians for race, when they go to fetch the * 1.497 gold which is said to be kept by the Formicae Lyons, which are not much bigger then Foxes: yet many times do these Lyons overtake the Camels in course, and tear the riders in pieces. They have been also used for battel or war (by the Arabians in the Persian war:) but their fear is so great of an Horse, that (as Xenophon saith in the institution of Cyrus) when the Armies came to joyn, neither the Camel would approach to the Horse, or the Horse to the Camel; whereupon it is ac∣counted a base and unprofitable thing for a man to nourish Camels for fight; yet the Persians for the fight of Cyrus in Lydia, ever nourished Camels and Horses together, to take away their fear one from another. Therefore they are used for carriage, which they will perform with great facility, * 1.498 being taught by their keepers to kneel and lye down to take up their burthens, which by reason of their height a man cannot lay on them; always provided, that he will never go beyond his ordinary lodging and baiting place, or endure more then his usual burthen; and it hath been seen that one of these Bactrian Camels, hath carryed above ten Minars of corn, and above that a bed with five men therein. They will travel in a day above forty ordinary miles; for as Pliny saith, that there * 1.499 was from Thomna to Gaza, sixty and two lodging places for Camels, which was in length one thou∣sand five hundred thirty and seven miles.

They are also used for the plow in Numidia, and for this cause are yoaked sometimes with Horses, but Heliogabalus like as the Tartarians, yoaked them together not only for private spectacles and * 1.500 plays; but also for drawing of Waggons and Chariots. When they desire to have them free and strong for any labour in the field, or war, they use to geld both the male and the female, the manner

whereof is in this sort. The male by taking away his stones, and the female by fearing her privy parts within the brim and laps thereof with a hot iron, which being so taken away, they can ne∣ver more join in copulation; and these are more patient in labour and thirst, and likewise better endure the extremity of sand in those parts, having this skill, that if the mists of rain or sand, do never so much obscure the way from the rider, yet doth she remember the same without all stag∣gering. * 1.501

The urine of this beast is excellent for the use of Fullers; of the hair called Buber, or Camels Wool, * 1.502 is cloth made for Apparel, (called Camelotta, or Camels hair,) and the hair of the Caspian Camels is so soft, that it may be therein compared with the softest Milesian Wool, whereof their Princes and Priests make their garments: and it is very probable, that the garments of Saint John Baptist was of this kinde. In the City of Calacia, (under the great Cham) and in the province of Egrigaia, is cloth made of the hair of Camels, and white wool (called Zambilotti) shewing most gloriously; but the * 1.503 best of this kinde are in the land of Gog and Magog.

It is forbidden in holy Scripture to eat a Camel, for although it chew the cud, yet is not the hoof * 1.504 altogether cloven: and besides, the flesh thereof is hard of digestion, and the juyce thereof very naught, heating the body above measure; yet many times have men of base condition and mindes eaten thereof, as in Arabia, and in the Kingdom of Fezzen; and Atheneus affirmeth, that the King of Persia was wont to have a whole Camel rosted for his own table at his royal feastings: and Helioga∣balus likewise caused to be prepared for himself the heels of Camels, and the spurs of Cocks and Hens, pulled of alive, and whole Ostriches and Camels; saying, (though falsly) that God com∣manded * 1.505 the Jews to eat them. Camels milk is wholesome for meat, because it is thinnest of all other, and because thereof it breedeth fewer obstructions, and is good for softning of the belly. For the natural disposition of this beast: it is partly already related, whereby the singular use there∣of may be collected: yet there are certain proverbs and stories thereof farther expressing their qualities.

It is disdainful, and a discontented creature: whereupon it it is faigned of the Poets, that they be∣sought * 1.506 Iupiter to give them Horns, with which Petition he was so offended, that he took from them their ears, and therefore in that, those are reproved, which are so far in love with other things they want, that they deserve to lose the things they have. Likewise the wantonness thereof ap∣peareth by the proverb of a dancing Camel, when one taketh upon him more then his skill will serve to discharge: yet hath not this beast been free from ignominy; for when the Emperor Iusti∣nian had found the Treason of Arsaces the Armenian, he caused him to ride through the City upon a * 1.507 Camel, to be shamed for his offence, although in former times it was a kinde of triumph and honor to be carryed upon a Camel, led through a City.

In the lake of Asphaltites, wherein all things sink that come in it, many Camels and Buls swim through without danger. The Arabians sacrifice a Camel to the unknown God, because Camels go * 1.508 into strange Countries, and likewise sacrifice their Virgins before they be marryed, because of the chastity of this beast, and the Sagarentes with great observance, keep the combat of Camels, in the honour of Minerva.

These Beasts are hated of Horses and Lyons, for when Xerxes travailed over the river Chidorus, * 1.509 through Paeonia and Crestonia; in the night time the Lyons descended into the camp, and touched no creatures therein, except the Camels, whom they destroyed for the most part.

A Camel will live in the soil wherein he is bred, fifty or an hundred years; and if he be translated into any other Nation, he falleth into madness or scabs, or the gowt, and then they live not above thirty years. There is a kinde of grass that groweth by the high ways in the Countrey of Babylon, that killeth Camels when they taste thereof.

There are also medicinal properties in Camels, for by reason he is of a hot and dry temperament: if a man infected with poyson, be put into the warm belly of a Camel newly slain, it looseneth the power of the poyson, and giveth strength to the natural parts of the body. The fat taken out of the bunch and perfumed, cureth the Hemmorhoides; and the blood of a Camel fryed, is precious against the bloodyflix, or any other looseness of the belly; the brain dryed and drunk with Vine∣gar, helpeth the Falling-evill; the gall drunk with Hony, helpeth the Quinzy: and if it be laid to the eye-brows and forehead, sod in three cups of the best Hony, it cureth the dimness of the eyes, and avoideth the flesh that groweth in them: and if the hairs of a Camels tail be wound together like a string, and tyed to the left arm, (Pliny affirmeth) they will deliver one from a quartan Ague.

The milk of Camels newly delivered of young, helpeth obstructions, and all shortness of breath; and is also good against the Dropsie and hardness of the milt. Also when one hath drunk poyson, this is a good Antidote, and amendeth the temper of the body. The fime of Camels dryed to dust * 1.510 with Oyl, will crispe and curl the hair, and stay bleeding at the nose; and the same hot, is good against the Gowt.

The urine is most profitable for running sores, there have been which have preserved it five years together, and used against hardness of the belly; washing also therewith sore heads: and it help∣eth one to the sense of smelling, if it be held to the nose; likewise against the Dropsie, the Spleen, and the Ring-worm.

Of the Camel DROMEDARY.

A Camel is called of the Grecians, Dromos, by reason of the swiftness of his race; and also an Ara∣bian * 1.511 Camel, which hath all things common with the former Bactrian Camel, except, first in the shape, for she hath but one bunch on the back, land many Nations, as the Italians, French, Germans, and Spaniards, use the word Dromedary, only without addition; the Graecians never name it without the addition of a Camel. Therefore this is a kinde of Camel of less stature, but much swifter; for which cause it is derived from running. It cheweth the cud like a Sheep, and the other Camel: the * 1.512 French King had sent him from the great Turk two of these, white coloured; and I my self have seen one of them, being fifteen cubits high, wanting some nine inches, and about six cubits in length, having the upper lip cloven in the middle like a Hare, and two broad nails in his feet, which in the upper part appeared cloven, but underneath they were whole and fleshy without division, and round in proportion like a pewter dish: It hath also a hard bunch on its brest, whereon it leaned, sitting down and rising: and also upon either knee one: these are said to live fifty years; but the * 1.513 Bactriam an hundred: they were used for drawing of Chariots, and great presents for Princes; and when they go to war, every one carryeth two Archers, which sit upon him, back to back, shooting forth their darts, one against the front of the enemy, and the other against the prosecutors and 〈◊〉〈◊〉∣lowers. * 1.514

They are able to go an hundred miles in a day, bearing a burthen of fifteen hundred weight; yea sometimes two thousand, bending upon his knee to take up his load and rider, which received, he riseth up again with great patience, being obedient and ruleable; yet kicking when he is angry, which is very seldom: and therefore Terence did significantly describe a good servant by the name of Dromo, derived from Dromas, a runner: And for the conclusion of the History of these two sorts of Camels, I will here adde the relation and memorable observations of Iohannes Leo Afer, in his ninth Book of the description of Africk, in his own words following.

A Camel is a gentle and pleasant tame beast, whereof there are plenty in Africa, especially in * 1.515 the Deserts of Lybia, Numidia, and Barbary: by which African estimate their own wealth; for when they contend who is the richest Prince or Noble-man among them, they say he was worth, or hath so many thousand Camels, and not so many thousand Crowns. And he that hath Ca∣mels, liveth among them like a Gentleman; because he can at his pleasure travel into the De∣serts, and fetch Merchandize from far, which the greatest Prince or Noble-man cannot without them, by reason of the drought of those places. And of these kinde of creatures, there are to be seen in all parts of the world, both in Asia, Africk, and Europe; for the Tartarians, Cordi∣ens. Dalemians, and Turconians use them in Asia; and the Turkish Princes convey all their carriages upon them in Europe: Likewise do all the Arabians in Africk. But it must be observed, that the African Camels are much more worth then the Asian, for they can endure travel for forty and fifty days together, with very little or no meat, except sometimes in the evening, when they are unloaded, they go to the hedges, thorns, and other green places, and there eat any small thing they meet withall, as leaves and such like, wherewith they remain satisfied, whereas the Asians can perform no such journey, except they be kept fat and well fed: and it hath been proved by good experience, that one of the Africans hath travelled fifty days without meat, first wearing away the fat in their bunchy back, then about their skin and breast, and lastly, about their ribs, never giving over till it was not able to bear one hundred weight.

But the Asians must alway carry provender to sustain their beasts, never travelling but they have one Camel loaden with meat, for the other loaden with carriage, and so indure a double charge: and when the Africans go to any Marts or Fairs being to return empty and unloaded, they take no thought for their Camels food. Of these Camels there be three kindes, one of them cal∣led Hugiun, (being broad and tall) and therefore apt to bear packs and burthens, but not before they be four year old, and after their ordinary load is one thousand weight of Italian measure, being taught by the jerking of a small rod, on the brest or knees, to lie down for their burthens, and afterward to rise up again. And the Africans do use to geld their Camels, reserving but one male for the covering of ten females.

Another kinde of their Camels they call Bechetos, such as have two bunches, one for burthen, and the other for a man to ride upon: and the third sort are called Ragnahil, which are of lower stature and leaner bodies then the residue, unfit for burden and therefore are used for the saddle, by all the Noblemen of Numidia, Arabia, and Lybia: being able to run an hundred miles a day, 〈…〉〈…〉d performing long journeys with little or no provender: for the King of Tombuto being to send to Dara, or Selmessa. (which is distant from his Court nine hundred miles) his messenger performeth it upon one of these Ragnahils, within the space of eight days.

In the beginning of the Spring they are most frolick and unruly, because then they incline to ge∣neration: at which time, they rage and fall upon many that come unto them, and especially those from whom they have received blows, remembring at that time, and requiting their former inju∣ries, upon such as wronged them, whom if they can take in their mouth, they lift them up into

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the air, and then cast them down again under their feet, and tread upon them, in which distem∣pered venereous fury, they remain forty days.

They can easily endure thirst, five, nine, or fifteen days in necessity; neither will their keeper give them drink at three days thirst, for fear to harm them. As these Camels are pleasant and profitable; so also they seem to participate with the nature of man: for they being wearyed, no spur or stroke can make them hasten to their journey end, therefore in Aethiopia and Barbary, they sing certain songs behinde the Beast, which so revive their decayed spirits, that they set forward so fast, forgetting their tyred limbs, to their journeys end, that their keepers can hardly follow.

I have also seen in Alcair, a Camel, that could dance at the sound of a Timbrel, being thereunto taught when he was young by this means; first, he was brought into a room like a stable, the pavement whereof was made hot by a fire underneath it, and without doors stood a Musician play∣ing on his Timbrel; the Camel, not for love of the musick, but for the heat under his feet, lifted up first one foot, and then another, as they do which dance, and so the heat increasing, he likewise did lift up faster, whereunto he was accustomed for the space of ten months; at every time one hour and a half, during which time the Timbrel still sounded; so that at last, use framed Nature to such a strain, that hearing a Timbrel, he instantly remembred the fire that was wont to punish his feet; and so presently would leap to and fro like a dancer in publick spectacle, to the admiration of all beholders.

Of the two sorts of CAMELOPARDALS.

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THis Beast is called in Hebrew, Zamer; Deut. 14. which the Arabians translate Saraphah, and * 1.516 sometime Gyrapha, Gyraffa, and Zirafa; the Chaldeans, Deba, and Ana; the Perstans, Seraphah; and the Septuagint Grecians, Camelopardalis, which word is also retained by the Latins, whereunto

Albertus addeth Oraflus, and Orasius. The Ethiopians call it Nabin, from whence cometh Anabula, and * 1.517 Pausanios translateth it an Indian Sheep, so indeed Anabula may be English••d a wilde Sheep.

There were ten of these seen at Rome, in the daies of Gordianus the Emperor, and before that time, * 1.518 Caesar being Dictator. And such an one was sent by the Sultan of Babylon to the Emperor Frederick, so that it is without question that there is such a beast, which is engendred of a Camel and a female Libard, or Panther, as Horace saith;

Diversum confusa genus Panthera Camelo.

But the same which the Latins call Panthera the Graecians call Pardalis. The head thereof is like to a * 1.519 Camels, the neck to a Horses, the body to a Harts; and his cloven hoof is the same with a Camels; the colour of this Beast is for the most part red and white, mixed together, therefore very beauti∣full to behold, by reason of the variable and interchangeable skin, being full of spots: but yet they are not alway of one colour. He hath two little horns growing on his head of the colour of * 1.520 iron, his eyes rowling and frowing, his mouth but small like a Harts, his tongue is neer three foot long, and with that he will so speedily gather in his meat, that the eyes of a man will fail to behold his hast, and his neck diversly coloured, is fifteen foot long, which he holdeth up higher then a Camels, and far above the proportion of his other parts. His forefeet are much longer then his hinder * 1.521 and therefore his back declineth towards his buttocks, which are very like an Asses. The pace of this beast differeth from all other in the world, for he doth not move his right and left foot one after another, but both together, and so likewise the other, whereby his whole body is removed at every step or strain.

These beasts are plentiful in Ethiopia, India, and the Georgian region, which was once called Media. * 1.522 Likewise in the Province of Abasia in India, it is called Surnosa, and in Abasia, Surnappa, and the latter picture before set down, was truly taken by Melchior Luorigus at Constantinople, in the year of salvation 1559. by the sight of one of these, sent to the great Turke for a present: which picture and descrip∣tion, was afterward sent into Germany, and was imprinted at Norimberge. It is a solitary beast, and * 1.523 keepeth altogether in woods, if it be not taken when it is young: they are very tractable and easie to be handled, so that a child may lead them with a small line or cord about their head, and when any come to see them, they willingly and of their own accord turn themselves round as it were of pur∣pose to shew their soft hairs, and beautiful colour, being as it were proud to ravish the eyes of the beholders.

The skin is of great price and estimation among Merchants and Princes, and it is said that under∣neath * 1.524 his belly, the colourable spots are wrought in fashion of a fishers net, and the whole body so admirably intercoloured with variety, that it is in vain for the wit or art of man, once to go about to endevour the emulous imitation thereof. The tail of the beast is like the tail of an Asse, and I cannot judge that it is either swift for pace or strong for labour, and therefore well tearmed a wilde Sheep, because the flesh hereof is good for meat, and was allowed to the Jews by God himself for a clean beast.

Of the ALLOCAMELUS.

[illustration]

SCatiger affirmeth, that in the land of the Giants, there is a beast which hath the head, neck, and ears of a Mule, but the body of a Camel; wherefore it is probable, that it is conceived by a Camel and a Mule, the picture whereof is before set down, as it was taken from the sight of the beast, and imprinted with a description at Middleborough in the year 1558. which was never before seen in Germany, nor yet spoken of by Pliny.

They said that it was an Indian Sheep, out of the region of Peru, and so was brought to Antwerp, six thousand miles distant from that nation. It was about two yards high, and five foot in length, the neck was as white as any Swan: the colour of his other parts was yellowish, and his feet like an Ostrige-Camels: and although it were a male, yet it did render his urine backward: it was after∣ward given to the Emperor by Theodoric Neus, a Citizen of the neather Colen. It was a most gentle and meek beast like the Camtlopardal, not past four year old: wherefore I thought good to expresse it in this place, becouse of the similitude it hath with the manners of the former beast, although it want horns and differ in some other members.

Of another Beast called CAMPE.

DIodorus Siculus maketh relation, that when Dionysius with his Army travelled through the desert and dry places, annoyed with divers wilde beasts, he came to Zambirra a City of Lybia, where he slew a beast bred in those parts called Campe, which had before that time destroyed many men, which action did purchase him among the inhabitantes a never dying fame, and that therefore there might remain a continual remembrance to all posterity of that fact, he raised up there a monu∣ment of the slain beast to stand for evermore.

Of the CAT.

ACat is a familiar and well known beast, called of the Hebrews, Catull, and Schanar, and Schunara; * 1.525 of the Grecians, Aeluros, and Kattes, and Katis; of the Saracens, Katt; the Italians, Gatta, and Gotto; the Spaniards; Gata, and Gato; the French, Chat; the Germans, Katz; the Illyrians, Kozka, and Furioz, (which is used for a Cat by Albertus Magnus) and I conjecture, to be either the Persian or the Arabian word. The Latins call it Feles, and sometimes Murilegus, and Musio, because it catcheth Mise, but most commonly Catus, which is derived of Gautus, signifying wary. Ovid saith, that when the Giants warred with the Gods, the Gods put upon them the shapes of Beasts, and * 1.526 the sister of Apollo lay for a spy in the likeness of a Cat, for a Cat is a watchful and wary beast seldom overtaken, and most attendant to her sport and prey: according to that observation of Mantuan;

Non secus ac muricatus, ille invadere pernam, Nititur, hic rimas ocnlis observat acutis.

And for this cause did the Egyptians place them for hallowed beasts, and kept them in their Tem∣ples * 1.527 although they alleadged the use of their skins for the cover of Shields, which was but an un∣reasonable shift, for the softness of a Cats skin is not fit to defend or bear a blow: It is known also, that it was capital among them, to kill an Ibis, an Aspe, a Crocodile, a Dog, or a Cat; in so much as, that in the dayes of King Ptolemie, when a peace was lately made betwixt the Romans and the Egyptians; and the Roman Ambassadors remaining still in Egypt, it fortuned that a Roman un∣awares * 1.528 killed a Cat, which being by the multitude of the Egyptians espied, they presently fell upon the Ambassadors house, to rase down the same, except the offender might be delivered unto them * 1.529 to suffer death: so that neither the honour of the Roman name, nor the necessity of peace, could have restrained them from that fury, had not the King himself and his greatest Lords come in person, not so much to deliver the Roman Cat-murderer, as to safegard him from the peoples vio∣lence. And not only the Egyptians were fools in this kind, but the Arabians also, who worshipped a Cat for a God; and when the Cat dyed, they mourned as much for her, as for the father of the family, shaving the hair from their eye-lids, and carrying the beast to the Temple, where the Priests salted it and gave it a holy funeral in Bubastum, (which was a burying place for Cats neer the Altar) wherein may appear to all men, in what miserable blindness the witest men of the world, (for∣saking, or deprived of the true knowledge of God) are more then captivated, so that their wretch∣ed estate cannot better be expressed then by the words of St. Paul, When they thought to be wise, they became fools.

Once Cats were all wild, but afterward they retired to houses, wherefore there are plenty of them * 1.530 in all Countries: Martial in an Epigram, celebrated a Pannonian Cat with this distichon;

I annonicas nobis nunquam dedit Ʋmbria Cattas, Mavult haec dominae mittere dona pudens.

The Spanish black Cats are of most price among the Germans, because they are nimblest, and have * 1.531 the softest hair fit for garment.

A Cat is in all parts like a Lioness, except in her sharp ears, wherefore the Poets seign, that when Venus had turned a Cat into a beautiful woman, (calling her Aeluros) who forgetting her good turn, contended with the Goddesse for beauty; in indignation whereof, she returned her to her first nature, only making her outward shape to resemble a Lion; which is not altoge∣ther idle, but may admonish the wisest, that fair and foul, men and beasts, hold nothing by their own worth and benefit, but by the virtue of their Creator: Wherefore if at any time they rise against their maker, let them think to lose their honour and dignity in their best part, and to return to baseness and inglorious contempt; out of which they were first taken, and howsoever their outward shape and condition please them, yet at the best are but beasts that perish, for the Lions suffer hunger.

Cats are of divers colours, * 1.532

[illustration]

but for the most part griseld, like to congealed ise, which cometh from the condition of her meat: her head is like unto the head of a Lion, except in her sharp ears: her flesh is soft and smooth: her eyes glister above measure, es∣pecially when a man cometh to see them on the suddain, and in the night they can hardly be endured, for their flaming aspect. Wherefore Democrit us describing the Per∣sian Smaragde saith that it is not transparent, but filleth the eye with pleasant bright∣ness, such as is in the eyes of Panthers and Cats, for they cast forth beams in the sha∣dow and darkness, but in sun-shine they have no such clear∣ness, and thereof Alexan∣der Aphrodise giveth this rea∣son, both for the sight of Cats and Bats, that they have by nature a most sharpe spirit of seeing.

Albertus compareth their eye-sight to Carbuncles in dark places, because in the night they can see perfectly to kill Rats and Mice: the root of the herb Valerian (commonly called Phu) is very like to the eye of a Cat, and wheresoever it groweth, if Cats come thereunto, they instantly dig it up, for the love thereof, as I my self have seen in mine own Garden, and not once only, but often, even then when as I had caused it to be hedged or compassed round about with thornes, for it smelleth marvellous like to a Cat.

The Egyptians have observed in the eyes of a Cat, the encrease of the Moon light, for with the Moon they skin more fully at the full, and more dimly in the change and wane, and the male Cat doth also vary his eyes with the Sun; for when the Sun ariseth, the apple of his eye * 1.533 is long; toward noon it is round, and at the evening it cannot be seen at all, but the whole eye sheweth alike.

The tongue of a Cat is very attractive and forcible like a file, attenuating by licking the flesh of a man, for which cause, when she is come neer to the bloud, so that her own spittle be mingled therewith, she falleth mad. Her teeth are like a saw, and if the long hairs growing about * 1.534 her mouth (which some call Granons) be cut away, she loseth her courage. Her nails sheathed like

the nails of a Lion, striking with her forefeet, both Dogs and other things, as a man doth with his hand.

This beast is wonderful nimble, setting upon her prey like a Lion, by leaping, and therefore * 1.535 she hunteth both Rats, all kind of Mice, and Birds, eating not only them, but also fish, where∣withall she is best pleased. Having taken a Mouse, she first playeth with it, and then devoureth it, but her watchful eye is most strange, to see with what pace and soft steps, she taketh birds and flies; and her nature is to hide her own dung or excrement, for she knoweth that the savour and presence thereof, will drive away her sport, the little Mouse being able by that stool, to smell the presence of her mortal foe. * 1.536

To keep Cats from hunting of Hens, they use to tie a little wilde Rew under their wings, and so likewise from Dove-coates, if they set it in the windowes, they dare not approach unto it for some secret in nature. Some have said that Cats will fight with Serpents, and Toads, and kill them, and perceiving that she is hurt by them; she presently drinketh water and is cured: but I cannot consent unto this opinion: it being true of the Weasell as shall be afterward declared. Pontzetius * 1.537 sheweth by experience that Cats and Serpents love one another, for there was (saith he) in a certain Monastery, a Cat nourished by the Monkes, and suddenly the most parts of the Monks which used to play with the Cat fell sick: whereof the Physitians could find no cause, but some secret poison, and all of them were assured that they never tasted any: at the last a poor labouring man came unto them, affirming that he saw the Abbey-cat playing with a Serpent, which the Physitians understan∣ding, presently conceived that the Serpent had emptied some of her poison upon the Cat, which brought the same to the Monks, and they by stroking and handling the Cat, were infected therewith; and whereas there remained one difficulty, namely, how it came to passe, the Cat her self was not poisoned thereby, it was resolved, that for as much as the Serpents poison came from him but in play and sport, and not in malice and wrath, that therefore the venom thereof being lost in play, neither harmed the Cat at all, nor much endangered the Monks: and the very like is observed of Mice that will play with Serpents.

Cats will also hunt Apes, and follow them to the woods, for in Egypt certain Cats set upon an Ape, * 1.538 who presently took himself to his heels, and climed into a tree, after whom the Cats followed with the same celerity & agility: (for they can fasten their clawes to the barke and run up very speedily:) the Ape seeing himself overmatched with number of his adversaries, leaped from branch to branch, and at last took hold of the top of a bough, whereupon he did hang so ingeniously, that the Cats durst not approach unto him for fear of falling, and so departed.

The nature of this beast is, to love the place of her breeding, neither will she tarry in any strange * 1.539 place, although carryed far, being never willing to forsake the house, for the love of any man, and most contrary to the nature of a Dog, who will travaile abroad with his master; and although their masters forsake their houses, yet will not these beasts bear them company, and being carryed forth in close baskets or sacks, they will yet return again or lose themselves. A Cat is much de∣lighted to play with her image in a glasse, and if at any time she behold it in water, presently she leapeth down into the water which naturally she doth abhor, but if she be not quickly pulled forth and dryed she dyeth thereof, because she is impatient of all wet. Those which will keep their, Cats within doors, and from hunting birds abroad, must cut off their ears, for they cannot endure to * 1.540 have drops of rain distill into them, and therefore keep themselves in harbour. Nothing is more contrary to the nature of a Cat, then is wet and water, and for this cause came the proverb that they love not to wet their feet. It is a neat and cleanly creature, oftentimes licking her own body to keep it neat and fair, having naturally a flexible back for this purpose, and washing her face with her forefeet: but some observe, that if she put her feet beyond the crown of her head, that it is a * 1.541 presage of rain, and if the back of a Cat be thin the beast is of no courage or valew. They love fire and warm places, whereby it often falleth out that they often burn their Coats. They desire to lie soft, and in the time of their lust (commonly called cat-wralling) they are wilde and fierce, especially the males, who at that time (except they be gelded) will not keep the house: at which time they have a peculiar direful voice. The manner of their copulation is this, the female lyeth down, * 1.542 and the male standeth, and their females are above measure desirous of procreation, for which cause they provoke the male, and if he yeeld not to their lust, they beat and claw him, but it is only * 1.543 for love of young, and not for lust: the male is most libidinous, and therefore seeing the female will never more engender with him during the time her young ones suck, he killeth and eateth them if he meet with them, (to provoke the female to copulation with him again, for when she is deprived of her young, she seeketh out the male of her own accord) for which the female most * 1.544 warily keepeth them from his sight. During the time of copulation, the female continually cryeth, whereof the Writers give a double cause; one, because she is pinched with the talons or clawes of the male in the time of his lustful rage; and the other, because his seed is so fiery hot, that it almost burneth the females place of conception. When they have littered, or as we com∣monly say kittened, they rage against Dogs, and will suffer none to come neer their young ones. The best to keep are such as are littered in March; they go with young fifty daies, * 1.545 and the females live not above six or seven years, the males live longer, especially if they be gelt or libbed: the reason of their short life is their ravening of meat which corrupteth within them.

They cannot abide the savour of ointments, but fall mad thereby; they are sometimes infected * 1.546 with the falling evill, but are cured with Gobium. It is needless to spend any time about her loving nature to man, how she flattereth by rubbing her skin against ones Legs, she whurleth with her voice, having as many tunes as turnes, for she hath one voice to beg and to complain, another to testifie her delight and pleasure, another among her own kind by flattering, by hissing, by puffing, by spitting, in so much as some have thought that they have a peculiar intelligible language a∣mong themselves. Therefore how she beggeth, playeth, leapeth, looketh, catcheth, tosseth with her foot, riseth up to strings held over her head, sometimes creeping, sometimes lying on the back, playing with one foot, sometime on the belly, snatching now with mouth, and anon with foot, apprehending greedily any thing save the hand of a man, with divers such gestical actions, it is needless to stand upon; in so much as Coelius was wont to say, that being free from his Studies and more urgent weighty affaires, he was not ashamed to play and sport himself with his Cat, and verily it may well be called an idle mans pastime. As this beast hath been familiarly nouri∣shed of many, so have they payed dear for their love, being requited with the losse of their health, and sometime of their life for their friendship: and worthily, because they which love any beast in a high measure, have so much the lesse charity unto man.

Therefore it must be considered what harmes and perils come unto men by this beast. It is * 1.547 most certain, that the breath and savour of Cats consume the radical humour and destoy the lungs, and therefore they which keep their Cats with them in their beds have the air corrupted, and fall into severall Hecticks and Consumptions. There was a certain company of Munks much given to nourish and play with Cats, whereby they were so infected, that within a short space none of them were able either to say, read, pray, or sing, in all the Monastery; and therefore also they are dangerous in the time of Pestilence, for they are not only apt to bring home venemous infection, but to poison a man with very looking upon him; wherefore there is in some men a natural dislike and abhorring of Cats, their natures being so composed, that not only when they see them, but be∣ing neer them and unseen, and hid of purpose, they fall into passions, frettings, sweatings, pulling off their hats, and trembling fearfully, as I have known many in Germany; the reason whereof is, be∣cause the constellation which threatneth their bodies which is peculiar to every man, worketh by the presence and offence of these creatures: and therefore they have cryed out to take away the Cats.

The like may be said of the flesh of Cats, which can seldom be free from poison, by reason of * 1.548 their daily food, eating Rats and Mice, Wrens and other birds which feed on poison, and above all the brain of a Cat is most venomous, for it being above measure dry, stoppeth the animal spirits, that they cannot passe into the ventricle, by reason whereof memory faileth, and the infected per∣son * 1.549 falleth into a Phrenzie. The cure whereof may be this, take of the water of sweet Marjoram with Terra lemnia the weight of a groat mingled together, and drink it twice in a month, putting good store of spices into all your meat to recreate the spirits withall, let him drink pure Wine, wherein put the seed of Diamoschu. But a Cat doth as much harm with her venemous teeth, therefore to cure her biting, they prescribe a good diet, sometime taking Hony, Turpentine, and Oil of Roses melt together and laid to the wound with Centory: sometime they wash the would with the urine of a man, and lay to it the brains of some other beast and pure Wine mingled both together.

The hair also of a Cat being eaten unawares, stoppeth the Artery and causeth Suffocation: and * 1.550 I have heard that when a childe hath gotten the hair of a Cat into his mouth, it hath so cloven and stuck to the place that it could not be gotten off again, and hath in that place bred either the wens or the Kings evill. To conclude this point, it appeareth that this is a dangerous beast, and that there∣fore as for necessity we are constrained to nourish them for the suppressing of small vermine: so with a wary and discreet eye we must avoid their harms, making more account of their use then of their persons.

In Spain and Gallia Narbon, they eat Cats, but first of all take away their head and tail, and hang the prepared flesh a night or two in the open cold air, to exhalt the savour and poison of it, finding the flesh thereof to be almost as sweet as a Cony. It must needs be an unclean and impure beast that liveth only upon vermin and by ravening, for it is commonly said of a man when he neeseth, that he hath eaten with Cats: likewise the familiars of Witches do most ordinarily appear in the shape of Cats, which is an argument that this beast is dangerous to soul and body. It is said that if bread be * 1.551 made wherein the dung of Cats is mixed, it will drive away Rats and Mice. But we conclude the story of this beast with the medicinal observations, and tarry no longer in the breath of such a creature compounded of good and evill. It is reported that the flesh of Cats salted and sweetned hath power in it to draw wens from the body, and being warmed to cure the Hemorrhoids and pains in the reins and back, according to the Verse of Ʋrsinus.

Et lumbus lumbis praestat adesus opem.

Aylsius prescribeth a fat Cat sod for the Gowt, first taking the fat, and anointing therewith the * 1.552 sick part, and then wetting Wool or Tow in the same, and binding it to the offended place.

For the pain and blindness in the eye, by reason of any skins, webs, or nails, this is an ap∣proved medicine; Take the head of a black Cat, which hath not a spot of another colour in it,

and burn it to powder in an earthen pot leaded or glazed within, then take this powder and through a quill blow it thrice a day into thy eye, and if in the night time any heat do thereby annoy thee, take two leaves of an Oke wet in cold water and bind them to the eye, and so shall all pain flie away, and blindness depart although it hath oppressed thee a whole year: and this medicine is approved by many Physicians both elder and later.

The liver of a Cat dryed and beat to powder is good against the stone: the dung of a female Cat * 1.553 with the claw of an Oul hanged about the neck of a man that hath had seven fits of a Quartain Ague, cureth the same: a neesing powder made of the gall of a black Cat, and the weight of a groat there∣of * 1.554 taken and mingled with four crowns weight of Zambach, helpeth the convulsion and wryness of the mouth: and if the gall of a Cat with the black dung of the same Cat, be burned in perfume un∣der a woman travelling with a dead childe, it will cause it presently to come forth: and Pliny saith * 1.555 that if a pin, or thorn, or fish bone, stick in ones mouth, let him rub the outside against it with a little Cats dung, and it will easily come forth. Given to a woman suffering the flux, with a little Rozen and Oil of Roses, it stayeth the humour; and for a Web in the eye of an horse, evening and morningblow in the powder of Cats dung, and it shall be cured.

Of the Wilde CAT.

ALl Cats at the beginning were wilde, and therefore some do interpret Iim, Isa. 34. for wilde Cats; and the Germans call it Bonumruter, that is, a tree-rider, because she hunteth Birds and fowles from tree to tree. The Spantard calleth it Gato-montes, and in some places of France it is called Chatcarets. There are great store of them in Helvetia, especially in the Woods, and sometime neer the waters, also being in colour like tame Cats but blacker, such as in England is called a Poolcat. I saw one of them, which was taken in September, and observed, that it was in length from the fore-head to the top of the tail, four full spans, and a black line or strake all along the back, and likewise some black upon the legs; betwixt the breast and the neck there was a large white spot, and the colour of her other parts was dusky, red, and yellow, especially about the buttocks, the heels of her feet were black, her tail longer then an ordinary house Cats, having two or three black circles about it, but toward the top all black.

They abound in Scandivania, where the Linxes devour them; otherwise they are 〈…〉〈…〉nted with * 1.556 Dogs, or shot with Guns, and many times the Countrey men seeing one in a tree, doth com∣passe it about with multitude, and when she leapeth down kill her with their cubs, according to the verse of Neversianus:

—Felemque minacem Arboris in trunco, longis perfigere telis.

In the province of Malabar, these Cats live upon trees, because they are not swift to run, but leap with such a gility, that some have thought they did flie: and verily they do flie, for they have a certain skin, which when they lie in quiet, cleaveth or shrinketh up to their bellies, but being stir∣red, the same spreadeth from their forefeet to their hinder, like the wing of a Bat; by vertue where∣of, they stay up themselves in the air, passing from tree to tree like a fowl; as also doth the Pontique Mouse, as shall be declared afterward.

The skins of wilde Cats are used for garments, for there is no skin warmer, as by experience ap∣peareth in Scythia and Moscovia, where their women are clothed with the fur of Cats, but especially for buskins and sleeves with their hair turned inward, not only against cold but for medicine, a∣gainst contracted sinews, or the Gowt. The fat of this beast is reserved by some for heating, soften∣ing, and displaying tumours in the flesh: and whatsoever Rasis or any other said of the house Cat before in the medicinal parts, that also appertaineth to this, except as in all other, so it falleth forth herein, that the virtues of the wilde kind is more effectual then the tame.

There are some among the Rhoetians and Germans, which eat the flesh hereof, accounting it delicate, having first cut off the head and tail; they cannot abide the sume of Rew, or of bitten Almonds; there is nothing memorable in the nature of this beast that I can learn, except that which is related by Aetius, that when men are bitten by Crocodils, this beast by a natural in∣stinct hating a Crocodil, will come about the wounded persons, otherwise fearing the presence of man.

We may hereunto add the beast which is bred in America, called Heyratt, spoken of by Theuetus: which name signifieth a beast of Hony, and the reason is, because it desireth Hony above measure, for it will climb the trees, and coming to the caves of Bees, it will with such dexterity take out the Hony with their nails, that it neither hurteth the Bees, or receiveth harm by them. It is about the bigness of a Cat, and of a Chesse-nut colour.

Of the COLVS.

[illustration]

THere is among the Scythians and Sarmatians a four-footed wilde beast called Colus, and some Sulac * 1.557 in Latin; of the Polonians, So••hac, of the Moscovites, Seigak; of the Tartarians, Akkitk, and Snak; of the Turkes, Acomi; being in quantity and stature betwixt a Ram and a Hart, and duskie white * 1.558 coloured, but the young ones yellow: of a singular swiftness and celerity in course. Her manner * 1.559 is to drink by the holes in her Nostrils, whereby she snuffeth up aboundance of Water, and carryeth it in her head, so that she will live in dry pastures remote from all moisture a great season, quenching her thirst by that Cistern in her head.

They are most plentiful to be found in Tartaria, in Pontus, where are so many plains, that a * 1.560 man can see nothing but heaven and earth; likewise they are found in Moscovia, in Podocia, and a∣bout the River Nep••us, and Borysthenes: they can never be taken but by wearisomeness: wherefore if men follow them with Pipes and Timbrels, playing upon them, they so weary themselves with leaping and running to and fro, being compassed in by multitudes of men, that they fall down for weakness, and so are taken. They live in flocks together, sometimes five hundred; and after Faster in the Spring, two hundred in a troope: having a Snout like a Hogs, they endure much hunger, but no cold.

In March they dig up with their Horns a certain root, whereof they eat, and presently their lust * 1.561 for generation encreaseth unto rage; in so much that for satisfying thereof they continue in that act both male and female, untill they lose all strength of body, lying half dead on the earth by the space of 24 hours, not able to go or stand: during which time they are often taken alive, but when they come again to themselves, they rather die then endure to be tamed.

The flesh of them is very sweet and wholesome, they conceive and bring forth for the most part twins, or two at a time; their greatest enemy is a Wolf (for in the Winter and snow they hunt and kill them.) Their horn are about four palms in length, growing upright or bending very little and very sharp, wherewithal they can pierce the belly of a Horse or other beast that standeth over them: at the root they are about six inches compass, and so growing lesse and lesse to the top; one of them weigheth about nine ounces; the blade toward the point is transparent, being held against the light or sun, because it is white and thin, but the neather part is duskie and thicker, and therefore it is not penetrable by the eye of man. There are about 14 circles like rings compas∣sing about the horn, one above another, but the uppermost is not perfect. This horn is of great price, being a present for any Noble man, for in Turkey they are sold for six Cracovian shillings; yet I know no other use of them, but either to make hafts for knives, or else horns for Spectacles.

This beast liveth altogether in the plains except in snow, and then he runneth into the Woods; where he may be taken more easily, and killed with the stroke of a Staffe. When the Tartarians know in what plains they lie, their King cometh and with a multitude of men compasseth them and wea∣ryeth * 1.562 them by musick as aforesaid. All this was related to me by one that had killed of them above two hundred with his own hand (saith that right honorable and most learned Gentleman Johannes Bonarus, Baoron of Balszei a Palonian.

Of the CONY.

[illustration]

AMong the divers kinds of Hares, Conies have the third rank, being therefore called in Latin, Lepusculi, (as it were little Hares) and sometime Leberidae, as it were a Leveret or young Hare, * 1.563 as well as Cuniculus: whereof the reason is, that it maketh holes in the earth, for Cuniculus was a Latin word for a hole or cave in the earth, before it was taken for a Cony. Scaphan in the singular, and Schephanim, in the plural, Levit. 11. and Psal. 104. is taken in Hebrew for a Cony or Conies, and not for a Hedge hog, as the Septuagint translate, or for a Porcuspine, although they live also in Caves and secret places of the earth; and therefore Choerogrillus, or Choerogillius, or Choerogryllinus, cannot signifie a Cony: as the Septuagint translate Scaphan, but a Hedge-hog, as the word derived * 1.564 from the face of a Hog doth most evidently declare, which can by no means agree with a Cony. In the 14. of Deut. The word Scaphan is joyned with a Hare, because it is a beast neer of kind unto it, for it is evident, that both of them chew the cud, howsoever a Cony hath not a simple cloven foot into two parts. A Cony also is called Adapes, because of the roughness of his feet; The Chalde calleth it Thapsa; the Arabians, Vebar; the Persians, Beganzerah; and the Arabians, following sometime the Greek, call it Alrareb, that is, Hares. The Grecians call it vulgarly Skele and Dasipos, Couniclos, Scunax, and Lagis, Georychios a Hare digging, living in the earth. The Italians call it Conigli; the French, Counin; the Spaniards, Coneio; the Germans, Kinningle, or Kunel, and sometime Kunlein; the Illyrians, Kralik or Kroliik.

There are few Countries wherein Conies do not breed, but the most plenty of all is in England, they are also in an Island where are but few men neer unto Dicaearcha, or as it is now called Puteoli * 1.565 in Italie. Likewise in all Spain, especially in those parts neer unto Lombardy, whereupon Appius in Varro did write to one of his acquaintance which had tarryed long in Spain, that he thought he was there following or hunting of Conies, because as their multitude is great, so it would aske long time to take them. Among the Baleares are also great store of Conies, and once they so abounded * 1.566 there, that the people were constrained to entreat at the hands of Augustus, a military company of Pioners to destroy them; and when Camillus was besieging the City Veii in Italy, he learned of the * 1.567 Conies, which had undermined a whole City in Spain, likewise to take and overthrow that City by their example of undermining, whereupon Martial said:

Monstravit tacitas hostibus ille vias.

Vegetius saith, that the proverb Cuniculos agere took his beginning, when one by secret un∣derminings, and not by open violence overthroweth a Town or Nation. There are also, saith

Albertus, great store of wilde Conies in Bohemia, so like a Hare as one beast may be like another, save only they seem stronger, and are shorter and lesser, which thing caused Baptista Fiera to write thus:

Credideram leporem, sic forma simillima fallit, Ambo superfoetant, dente vel aure pares.

Pet. Martyr likewise affirmeth in his Ocaean Decades, that in Curiana a region of the new found world, are Conies for colour, quantity, and hair like a Hares, which the inhabitants call Vitias, and there are two little Islands called Cuniculariae, which seem to be denominated of Conies, standing betwixt Corsica and Sardinia. For their several parts, they are most like unto a Hare, except in their head * 1.568 and tail which is shorter, and their colour which is alway brighter, and lesse brown and sandy: or else sometimes Conies are white, black, griseld, tauny, blewish, yellow spotted, ash-coloured and such like. And Alysius saith, that in some places, they are also green, and their skins are of great * 1.569 use through the world, especially in all the North and East for garments, facings, and linings. The gray and yellowish are the worst, but the white and black are more pretious, especially of the Eng∣lish, if the black be aspersed with some white or silver hairs: and in their use the Bucks are most du∣rable, yet heavier and harsher. The belly is most soft, gentle, and easie, and therefore more set by, although of lesse continuance. Their flesh is very white and sweet, especially of the young ones, * 1.570 being about fourteen or twenty dayes old, and some have devised a cruel delicate meat, which is to cut the young ones out of the dams belly, and so to dresse and eat them, but I trust there is no man among Christians so inhumanely gluttonous, as once to devise or approve the sweetness of so foul a dish: but the tame ones are not so good, for in Spain they will not eat of a tame Cony, be∣cause every creature doth partake in tast of the air wherein he liveth, and therefore tame Conies which are kept in a close and unsweet air, by reason of their own excrements, cannot tast so well, or be so wholesome as those which run wilde in the mountains and fields, free from all infection of evill air.

They love above all places the rocks, and make Dens in the earth, and whereas it is said, Psal. 104 * 1.571 that the stony rocks are for the Cony, it is not to be understood as if the feet of the Cony could pierce into the rock, as into the earth, and that she diggeth her hole therein as in looser ground; but that finding among the rocks holes already framed to her hand, or else some light earth mingled therewith, she more willingly entreth thereinto, as being more free from rain and floods then in lower and softer ground; for this cause they love also the hils and lower grounds and woods where are no rocks, as in England which is not a rocky Countrey, but wheresoever she is forced to live, there she diggeth her holes, wherein for the day time she abideth, but morning and evening cometh out from thence, and sitteth at the mouth thereof.

In their copulation they engender like Elephants, Tygres, and Linxes, that is, the male leapeth * 1.572 on the back of the female, their privie parts being so sramed to meet one another behind, because the females do render their urine backward: their secrets and the seed of the male are very smal. They begin to breed in some Countries being but six moneths old, but in England at a year old, and so con∣tinue bearing every moneth, at the least seven times in one year, if they litter in March, but in the Win∣ter they do not engender at all; and therefore the Authors say of these and Hares, that they abound in procreation, by reason whereof, a little store will serve to encrease a great borough. Their young being littered are blind and see not till they be nine dayes old, and their dam hath no suck for them, till she hath been six or seven hours with the male, at the least for six hours after she cannot suckle * 1.573 them, greatly desiring to go to the Buck, and if she be not permitted presently, she is so far displeased that she will not be so inclined again for 14 daies after.

I have been also credibly informed by one that kept tame Conies, that he had Does which littered three at a time, and within fourteen daies after, they littered four more. Their ordinary number in one litter is five, and sometimes nine, but never above: and I have seen that when a Doe hath had nine in her belly, two or three of them have perished and been oppressed in the womb by suffocati∣on. The males will kill the young ones, if they come at them like as the Bore cats, and therefore the * 1.574 female doth also avoid it carefully, covering the nest or litter with gravell or earth, that so they may not be discovered: there are also some of their females very unnatural, not caring for their yong ones, but suffer them to perish, both because they never provide a warm litter or nest for them, as also because they forsake them being littered, or else devour them. For the remedy of this evill, he that loveth to keep them for his profit, must take them before they be delivered, and pull off the hair or flesh underneath their belly, and so put it upon their nest, that when the young one cometh forth, it may not perish for cold, and so the dam will be taught by ex∣perience of pain to do the like her self: Thus far Thomas Gyp••on an English Poysician. For Conies you may give them Vine-leaves, Fruits, Herbs, Grasse; Bran, Oatmel, Mallows, the parings of * 1.575 Apples; likewise Cabbages, Apples themselves, and Lettuce; and I my self gave to a Cony blew Wolfe-bane, which she did presently eat without hurt, but Gallingale and blind Nettle they will not eat. In the Winter they will eat Hay, Oats and Chaffe, being given to them thrice a * 1.576 day: when they eat Greenes they must not drink at all, for if they do, it is hazzard but they will incur the Dropsie: and at other times they must for the same cause drink but little, and that little must be alway fresh. It is also dangerous to handle their young ones, in the absence of the dam,

for her jealousie will easily perceive it, which causeth her so to disdain them, that either she biteth, forsaketh, or killeth them. Foxes will of their own accord hunt both Hares and Conies, * 1.577 to kill and eat them.

Touching their medicinall properties, it is to be observed that the brain of Conies hath been * 1.578 eaten for a good Antidote against poison: so also the Hart which is hard to be digested, hath the same operation that is in treacle. There is also an approved medicine for the Squinancy or Quinsie: take a live Cony, and burn her in an earthen pot to powder, then take a spoonful of that powder in a draught of wine, and drink the most part thereof, and rub your throat with the residue, and it shall cure with speed and ease, as Marcellus saith. The fat is good against the stopping of the bladder and difficulty of urine being anointed at a fire upon the hairy place of the secrets, as Alex. Bene∣dictus affirms. Other things I omit concerning this beast, because as it is vulgar, the benefits thereof are commonly known.

Of the Indian little PIG-CONY.

[illustration]

I Received the picture of this beast from a certain Noble-man my loving friend in Paris, whose parts it is not needfull to describe, seeing the image it self is perspicuous and easie to be observed. The quantity of this beast doth not exceed the quantity of a vulgar Cony, but rather the body is shorter, yet fuller, as also I observed by those two, which that noble and learned Physician Joh. Munzin∣gerus sent me. It hath two little low ears, round and almost pild without hair, having also short legs, five claws upon one foot behind, and six before; teeth like a mouse, but no tail, and the colour va∣riable. I have seen of them all white, and all yellow, and also different from both those; their voice is much like the voice of a Pig, and they eat all kinds of Herbs, Fruits, Oats, and Bread; and some give them water to drink, but I have nourished some divers moneths together, and never given them any water, but yet I gave them moist food, as Herbs, Apples, Rapes, and such like, or else they would incur the Dropsie.

Their flesh is sweet for meat, of a yellowish colour, like the Larde of Swine, and therefore not so white as is our vulgar Cony: they do not dig like other Conies, and for the farther description of their nature, I will express it in the words of Munzingerus aforesaid, for thus he writeth.

One of the males is sufficient in procreation for seven or nine of the females, and by that means they are made more fruitful, but if you put them one male to one female, then will the venereous salacity of the male procure abortment. It is affirmed that they go threescore daies with young before they litter, and I saw of late one of them bear eight at one time in her womb, but three of them were stifled. They bring forth in the winter, and their whelpes are not blinde as are the Conies. They are no way so harmful as other are, either to bite or dig, but more tractable in hand; howbeit untamable. If two males be put to one female, they fight fiercely, but they will not

hurt the Rabbets. As the male is most libidinous, so doth he follow the female with a little mur∣muring noise, bewraying his appetite for generation, without wrath, and these are also called Spanish Conies, by Peter Martyr, whose nature except in their abundant superfoetation cometh nearer to Hogs then Conies.

Of the Fallow Deer, commonly called a BVCK and a DOE.

[illustration]

THere are some beasts (saith Pliny) which nature hath framed, to have horns grow out of their * 1.579 head like fingers out of the hand, and for that cause they are called Platicerotae: such is this vulgar Fallow Deer, being therefore called Cervus Palmatus, that is a palmed Hart, by reason of the simili∣tude the horn hath with the hand and fingers. The Germans call this beast Dam, and Damlin, and Damhiriz. The Italians Daio and Danio; the French, Dain, and Daim. The Spaniards, Garno, and * 1.580 Cor••za; the Cretians vulgarly at this day Agrimi, and Platogna; and Aristotle, Prox; the Latins, Da∣ma, and Damula, because, de manu, that is, it quickly flyeth from the hand of man, having no other defence but her heels; and the female 〈…〉〈…〉roca, and the Polonians, Lanii. It is a common beast in most Countries, being as corpulent as a Hart, but in quantity resembleth more a Roe, except in colour.

The males have horns which they lose yearly, but the females none at all: their colour divers, but * 1.581 most commonly branded, or sandie on the back, like the furrow of a new plowed field, having a black strake down all along the back a tail almost as long as a Calves, their bellies and sides spotted with white, which spots they lose in their old age, and the females do especially vary in colour,

being sometimes all white, and therefore like unto Goats, except in their hair which is shorter. The horns of this beast are carryed about every where to be seen, and therefore this is also likely to be the same beast which Aristotle calleth Hippelaphus as some would have it; yet I rather think that * 1.582 Hippelaphus was like to that rare seen horse which Francis the first of that name King of France, had presented unto him for a gift; which was engendred of a Horse and a Hart, and therefore can have no other name then Hippelaphus, signifying a Horse-hart.

In the bloud of these kind of Deer are not strings or Fibres, wherefore it doth not congeal as other doth, and this is assigned to be one cause of their fearful nature; they are also said to have no gall: in their horns they differ not much from a Harts (except in quantity) and for their other parts * 1.583 they much resemble a Roe-buck: their flesh is good for nourishment, but their bloud doth in∣crease above measure melancholy, which caused Hiera to write thus of it, after his discourse of the Roe.

Damula adusta magis si matris ab ubere rapta est, Huie prior in nostro forte erit orbe locus;

For the preparation or dressing of a Buck, we shall say more when we come to the description of a Hart. Albertus translateth the word Algazel a Fallow Deer, and sayeth that the flesh thereof is very hurtful, being cold and dry, and bringeth the Hemorhoides if it be not well seasoned with Pepper, Cinnamon, Mustard seed, and Hony, or else Garlick, which caused Juvenal to cry out upon the excess of rich men for their feasts and delicate fare, being compared with the Ancients which lived upon fruits, in these words following, as they are left in his eleventh Satyre.

—Olim ex quavis arbore mensa fiebat, At nunc divitibus coenandi nulla voluptas: Nil Rhombus, nil dama sapit, putere videntur Ʋnguentum atque rosae,—

The dung or fime of this beast mingled with oil of Myrtles, increaseth hair, and amendeth those which are corrupt. If the tongue hereof be perfumed under a leech or tick that sticketh in the * 1.584 throat of man or beast, it causeth the leech to fall off presently; and the powder of such a tongue helpeth in a Fistula; some of the late writers do prescribe the fat of a Moul, of a Deer, and of a Bear mingled together to rub the head withall for increase of memory.

Of the second kind of Deer the ROE-BVCKE.

THere is so great difference among writers about the name of this beast, that it is a difficult and hard matter to set down certainly, in the prime and original tongues, the true and perfect denomination thereof, yet I will endevour to go as neer the mark as can be, by laying together all the probabilities that I find in other, or observe by my self. To begin then with the Hebrew as the fountain of all * 1.585

[illustration]

The representation both of male & female.

the residue, they call it Zebi, and the feminine hereof Zebiah, and therefore in Deut. 14. it is permitted to the Jewes to eat; and the plurall of the Masculine is Zebaim, and of the feminine Zebaoth. The Chaldee transla∣tion calleth it Thabia, which in the Acts of the Apostles cap. 9. is called Tabitha, and is interpreted Dorcas, a Roe: and sure it is probable that the Hebrews so call a Roe, because of the outward beauty thereof, being full of spots upon a ground or skin of another colour, shewing with great delight pleasant to the beholder, which caused Martial to write this Distichon;

Delicium parvo donabis dorcada nato, Jactatis solet hanc mittere turba togis.

The Persians call this beast Ahu. The Arabians, Thabiu, a which cometh neer to the Chalde word; the Germans Reeh or Rech, and the male Rech-bocke, and the female Rech-giese; the Illyrians, Serna or Sarna; the French, Chireau, and Chevreulsauuage. The Spaniard, Zorito, or Cabronzillo-montes; the Italians, Capriolo, and Cauriolo for the male, and Capriola, and Cauriola for the female.

The Grecians, Dorcas, as the Septuagint do every where translate, which Strabo termeth cor∣ruptly, Zorces, also Dorx, Kemas, Nebrous, and vulgarly as at this day Zarkadi; and Dorcalis, Dorcadion, for a little Roe. The Latins do also use the word Dorcas in common with the Grecians, and beside Caprea and Capreolus for a little Goat, for I do not think that any learned man can find any difference

betwixt Caprea and Caprealus, except in age and quantity. The reason of these two latter names * 1.586 is, because of the likeness it hath with a Goat, for Goats, as we shall shew in their description, have many kindes distinguished from one another in resemblance; but in the horns a Roe doth rather re∣semble a Hart; for the female have no horns at all.

[illustration]

These beasts are most plentiful in Africk, beyond the Sea of Carthage; but they are of another * 1.587 kinde then those which Aristotle denyed to be in Africa: there are also in Egypt, and in Germany, and in the Helvetian Alpes. Likewise in Catadupa beyond Nilus, in Arabia, in Spain, and in Lycia: and it is to be observed, that the Lycian Roes do never go over the Syrian Mountains. Aelianus doth de∣liver these things of the Lybian Roes, which for the colour and parts of their body may seem to belong to all. They (saith he) are of an admirable velocity or swiftness; but yet inferiour to the Lybian Horses, their belly is parted with black strakes and drops, and the other parts of their body are of a red yellowish colour, they have long feet, but longer ears, their eyes black, and their horns are an ornament to their heads.

Their swiftness doth not only appear upon the earth, but also upon the waters; for with their feet they cut the waters when they swim as with Oares; and therefore they love the lakes and strong streams, breaking the floods to come by fresh pasture, as Sweet-rushes and Bul-rushes. Their horns * 1.588 grow only upon the males, and are set with six or seven branches, but the females have none, and therefore also they differ in horn from the Fallow-deer: so as they cannot be called Platycerotae, for their horns are not palmed like a hand, and although they be branchy, yet are they shorter: they differ not much from the common Deer, but in their horn: and whereas the horns of other beasts * 1.589 are hollow toward the root, whereunto entereth a certain bony-substance; the horns of these (as also of the vulgar Buck and the Elk) are solid, without any such emptiness; only they are full of pores. It hath also been believed, that a Roe doth not change her horns, because they are never found; whereas in truth, they fall off yearly as doth a Harts, but they hide them, to the intent they should not be found.

It hath likewise been thought, a Roe was called in Greek, Dorcas; because of the quickness of her * 1.590 sight; and that she can see as perfectly in the night as in the day; and not only for her self, but the learned Physitians have observed a certain viscous humor about her bowels, which being taken forth, and anointed upon a mans eyes, which are dark, heavy, and neer blinde, it hath the same effect to quicken his eye-sight. It is also said of them, that they never wink, no not when they

sleep, for which conceit, their blood is prescribed for them that are purblinde. The tail of this * 1.591 beast is shorter and lesser then is the fallow-Deers, insomuch as it is doubtful whether it be a tail or not.

They keep for the most part in the Mountains among the rocks, being very swift, and when they * 1.592 are pursued by Dogs, (Martial saith) they hang upon the rocks by their horns to deceive the Dogs, after a strange manner ready to fall and kill themselves, and yet have no harm, whither the Dogs dare not approach, as appeareth in this Epigram:

Pendentem summa capream de rupe videbis, Casuram speres, decipit illa Canes:

Yet this doth better agree with the wilde Goat then with the Roe, as shall be manifested in due time.

Aelianus saith, that the Cynoprosopi, men with Dogs faces, live upon the flesh of Roes and Bugles, in the Wilderness of Egypt: and also it is usual to conclude them in Parks; for they will agree very * 1.593 naturally with Hares and Swine: wherefore in the Lordship which Varro bought of Piso, it was seen how at the sound of a Trumpet, both Roes and Boars, would come to their usual places for meat: and although they be naturally very wilde, yet will they quickly grow tame and familiar to the hand of man; for Blondus did nourish many at Rome. Being wilde, they are hunted with Dogs, shot with Guns, taken in nets; but this falleth out seldom, because they live most among the rocks.

They are most easily taken in the Woods. When they are chased, they desire to run against the * 1.594 wind, because the coldness of the air refresheth them in their course; and therefore they which hunt them place their Dogs with the winde; for sometimes against the hunters mindes, do what they can to the contrary, she taketh her course that way: but Harts when they hear the barkings of Dogs, * 1.595 run with the wind, that the savour of their feet may pass away with them. They are often taken by the counterfeiting of their voyce, which the hunter doth by taking a leaf and hissing upon it.

They are very good meat (as Philostratus affirmeth) and that the Indians dress at their feasts whole * 1.596 Lyons and Roes for their ghests to eat, and the Sophists in their banquet, which is described by Athe∣neus, had Roes therein: and therefore Fiera preferreth it before the fallow-Deer, alleadging the agreement that is betwixt it and the body of man, being dressed according to Art.

Hic optata feret nobis fomenta calore * 1.597 Ʋda levi, modicis moxque coquenda focis.

And therefore also affirmeth, that it excelleth all wilde beasts whatsoever, being not only fit for * 1.598 nourishment, but for the sick; as for them that have the Colick, or the Falling Evill, or the Tym∣pany: and therefore they are best at a year old, or under. Likewise their broth with Pepper, Lo∣vage, seed of Rue, Parsley, Honey, Mustardsecd, and Oyl; and for sauce to the meat, they take Pep∣per, Rue, Hony melted, and an Onyon: sometime also they seethe the hanches or hips, and make * 1.599 Pasties of the sides and ribs. It is a beast full of fear, and therefore the flesh thereof although it be very dry, yet will it engender some melancholy; of the fear Martial saith thus:

Tam dispar aquilae columba non est, Ac dorcas rigido fugax leoni.

As the Dove from the Eagle, and the Roe from the Lyon, which afterward grew into a Proverb. It hath also some Epithets among Authors, which do confirm their disposition full of fear: as flying, weak, wanton, and such like; yet will they fight one with another so fiercely, that sometime they kill each other.

They fear also the Woolfs, whereof came the proverb, that first of all the Roes will be joyned * 1.600 to the Woolfs, to express an incredible matter. They have also been used for Sacrifice to Diana, for the Saphriae women in Patras, did lay upon her great Altar whole Harts, Bores, Roes, and other beasts alive: and the Coptitae did eat the males; but religiously worshipped the females, not daring to eat them, because they believed that Isis loved them dearly.

Of these beasts came the Islands Capreae beyond Surrentum in Campania, where Tiberius had a fa∣mous Castle, and was ennobled by his presence; but since the decay thereof, it is now celebrated for the multitude of quails that are found therein.

The remedies or medicines coming from this beast are these: first, the flesh of them eaten, is good * 1.601 against all pains in the small guts, for it dryeth and stayeth the belly. Pliny affirmeth, that the teeth of a Dragon tyed to the sinews of a Hart in a Roes skin, and wore about ones neck, maketh a man to be gracious to his Superiors, and them to be favourable and pitiful to him in all his supplications; and if the white flesh in the brest of the Hiaena, & seven hairs thereof with the genital of a Hart, be tyed in a piece of Roes skin, and hanged about a Womans neck, it maketh that her womb shall suffer no abortments; but these things are trivial, and not to be believed but at pleasure. I know that the tail of a Dragon tyed to the Nerves of a Hart in a Roes skin, the suet of a Roe with Goose-grease, the marrow of a Hart, and an Onyon, with Rozen, and running Lime, do wonderfully help the fal∣ling Evill, (if it be made into a plaister.)

Sextus saith, that if one give the brain of a Roe drawn or pressed through a ring to an Infant, it

will preserve him for ever from the Falling sickness and apparitions. The liver of a Roe sod in salt wa∣ter, and the eyes of a purblinde man held over the fume or reek thereof, are cured of their blindeness: and some seethe it in a little cup, and anoint the eyes with the scum or froth coming from it. The same liver being burned to powder, and the dust cast on a man bleeding, stayeth the issue or flux. The gall of this beast mixed with Wine, and the Meal of Lupines the weight of a groat, and Hony, take away the spots of the face: and the same gall mixed with water, helpeth a Sun-burned-face, and freck les: The same with Hony Attick, taketh away the dimness from the eyes, and with the juyce of a gourd anointed upon the eye-brows, causeth that where the hair hath been pulled off, that it never shall grow again; and this gall is alway the better for the age thereof, and as Hippocrates did prescribe, it must be kept in a silver pipe or box.

For the tingling of the ears, take with this gal the Oyl of Roses, with the juyce of an Onyon beaten together, and instilled warm into the ears for a present remedy: so also, with the Oyl of Roses only, it helpeth the pain in the teeth; and with the Hony Attick, all swellings or pains in the jaws or chaps, putting thereto Myrrhe, Saffron, and Pepper. The same gall with a little Hogs-bread, and the * 1.602 powder of burnt Allum with Anise-seed, made into a Suppository, procureth looseness, if the party have not the Hemerrhoides.

Also the gall taken with Hony, and the juyce of Eglantine, cureth the exulceration of the virile * 1.603 member by anointing it. The Spleen being drunk, helpeth windiness, and the milt is commended against the Colick and biting of Serpents.

Against the Jaundise they take the dung of a Roe dryed and sifted, and drink it in Wine; the same also so drunk cureth the Ague; and because the Roe-buck doth wonderfully love his female, there be * 1.604 some that affirm, that if a woman eat the bladder of a Roe, it will likewise make her husband to love her exceedingly.

Of the first kinde of TRAGELAPHVS which may be called a DEER-GOAT.

[illustration]

THere is another kinde so like a Deer (although conceived of a Buck-Goat and a female Hart) * 1.605 that I cannot but express the figure and brief narration thereof (as is in the foregoing page.) It is like a Deer (except the beard and bristles growing about the shoulders) and Pliny affirmeth, that they are found about the river Phasis, in Arabia and Arachotae, which is a City of India so called of Ara∣cho••us, a river issuing from Caucasus which the Graecians call Tragelaphos, and the Germans, Ein Brand∣hirse; * 1.606 and some think this beast to be mentioned by the name of Ako, in Deut. 14. This doubtless is the same beast which Aristotle calleth Hippelaphus, because he attributeth the self same things to it that Pliny ascribeth to this, both for the beard, the bristles, and deep hair about the shoulders, which hang∣eth down like the mane of a Horse.

The similitude both in proportion and quantity holdeth with a Hart in the feet which are cloven, and that the female thereof doth want horns. The horns of the male are like the horns of a Roe. Therefore howsoever some have imagined that there is no such beast to be found in the world, they are rather to be pitied then confuted, for it is not to be doubted, that neither the Ancients, nor other, ever have seen all the divers and marvailous shapes of Beasts, which are to be found in many remote and far distant places of the world, especially in Arabia and India, where are many Deserts; and therefore the reason why they affirm this, is, because they never saw any such, and so it is to be understood: for the rare pictures of these beasts called in ancient time Canathra, whereupon chil∣dren * 1.607 were carried in Pageants and shews, gave them occasion to think, that these were but mens devises, and that God never ordained such creatures. Georgius Fabritius which sent me this picture, doth among other things write unto me very probably, that this kinde is only distinguished from other in form, name, and strength, and not in kinde: and this being more strange and less known among men, was called by the Graecians, Tragelaphus; being greater then the vulgar Deer, deeper * 1.608 haired, and blacker in colour, and this (saith he) is taken in the Ridings or Forrests of Misena, * 1.609 bordering upon Bohemia, and the common sort of hunters hold opinion, that by reason it loveth to lie where Coals are made, and in their dust, feeding upon such grass as groweth in those places, that therefore the Germans call it Brandhirze, and so the Foxes which resemble them in colour, are called Brandfusche.

It is for certain that these are greater and stronger then Harts, their upper part of the back be∣ing * 1.610 black, and the neather neer the belly not white (as in a Hart) but rather blackish; but about his genitals very black. I have seen the horns to have seven spires or branches, growing out of one of them, being palmed at the top. These are like to those which are called Achaeines in Greek, by reason of their pain and sorrow: and Kummerer in German, because they live in continual sorrow for their young ones, while they are not able to run out of their dens, belike fearing by some instinct * 1.611 of nature, lest their tender and weak age, should betray them to the Hunters, before they be able to run away.

The Figure of another TRAGELAPHUS, or DEER-GOAT, expressed by Bellonius.

THere is another Tra∣gelaphus * 1.612

[illustration]

(saith he) whereof I finde no name among the French: it wanteth abeard, and the hair thereof resembleth an Ibex-Goat, (whose de∣scription followeth af∣terward among Goats:) the horns hereof are like a Goats, but more crook∣ed and bending, com∣passing behinde, as a Rams do, which he never loseth. His face, nose, and ears, are like a Sheeps, the skin of his cods being very thick and hanging down. His legs are white like a Sheeps: his tail white; his hairs are so long about his neck and stomach, that you would think it werebearded. His hair on the shoulders and breast black, and it hath two great spots on its flancks on either side: the nostrils

are black, the beak or face white; so also is the belly beneath, but the description hereof seemeth rather to agree with a Pygargus, or Musmon, of which I shall speak afterward.

I do rather approve the relation of another of this kinde, which was sent unto me by that most learned English Physician Iohn Cay, which as he writeth unto me, was brought in the year 1561. out of the Countrey of Mauritania, which was cloven-footed, and liveth for the most part in the Mountain parts of that Countrey, being in quantity betwixt a fallow-Deer and a Hart, the bo∣dy more like a Hart, and the side branded and hanging down: a shorter and thick neck, the colour in the Winter black, and red, set one with another; the beard like a Goat, but more divided and turned backward; his hair very long, even to his knees, a mane full of bristles, stretched out in length through his whole neck, but especially about the top of his shoulder-blades, where it standeth like bunches, being in colour darker then in other parts of the body; and the hinder legs are covered with longer and harder hairs down to the pastern, (as I think) for no other cause but to defend them from harm in his leaping: and the hoof of this beast was more strange (for being cloven, as was said before) the outward hoof in his fore-legs is longer and greater then the inward, and contrary in the hinder: and the inward clove thereof is longer and greater, and the outward * 1.613 smaller and shorter; so as on either side you would think one of them was the hoof of a Goat, and the other of a Hart, both of them hollow and without soals; whereof I can give no other reason, then the pleasure of nature, which hath so provided, that whereas this beast liveth among the rocks, and sharp places of the Mountains, his foot-steps are by his hollow hoofs more firm and stable, because by that means, the stones and sharp-pointed rock entreth into them to stay them up from sliding: but it is more strange in the females hoofs, for they have upon the top and upper face of them three or four pleasant impressions, (as it were of carved or imbroydered flowers, if a man mark them earnestly) which I think are given unto them only for ornament and delight.

Either sex loose every year their hoofs, and Harts do their horns, that nature may shew their re∣semblance in their feet to a Hart, as he doth in their head to a Goat. His ear is short like a Goats, but his eye, genieal, stones, and tail, like a Harts, though somewhat shorter. The horns like a Rams, crooked and distinguished in the middle, by a black line all their length, which is two Roman feet and one finger, and in compass at the root, one foot, one palm and a half, standing one from another, where they differ most not above one foot, three palms, one finger and a half. The rug∣ged circles going about them, toward the top are bunchy, and toward the bottom or root they are low, with beaten notches or impressions.

They are not at the top distant one point from another, above one foot and a palm. The length * 1.614 of their face, from the Crown to the tip of their nose, one foot and three fingers: the breadth in the fore-head, where it is 〈…〉〈…〉dest, two palms and one finger.

The height of this beast not above three foot and a half, except where his mane standeth, and the whole length hereof from the crown of the head to the tail is four feet and a half and two fingers.

It hath only teeth beneath on the neather chap, and those in number not above six, neither did I observe any defect in them. It cheweth the 〈◊〉〈◊〉 like other cloven-footed beast. The nostrils are black, from whom the upper lip is divided by a long perpendicular line. It is a gentle, pleasant & wan∣ton * 1.615 beast; in the disposition rather resembling a Goat then a Hart, desiring the steepest and slippe∣ryest places whereon it leapeth, and from whence (it is reported) that it doth cast down it self head-long upon the horns naturally, that by them it may break the violence of his fall or leap, and then stayeth his body upon the fore-knees.

It will run a pace, but it is most excellent in leaping, for by leaping it ascendeth the most highest Mountains and Rocks. The females are greater then the males, but not in horn or hair, it eateth Grass, Oats, Cheafil, Hay, and Bread, they bring forth twins every time: and this we call in Eng∣land a Barbary Deer. Thus far Doctor Cay.

Of the HART and HINDE.

THe male of this beast is called in Hebrew, Aial, Deut. 14. and the Arabians do also retain that * 1.616 word in their translations; the Persians call him Geuazen; the Septuagint, Elaphos; the Grae∣cians at this day Laphe Pelaphe; and Saint Jerom for the Latines, Cervus; the Chaldees, Aiclah; the Italians, Cervo; the Spaniards, Ciervo; the French, Cerf; the Germans, Hirtz, or Hirs, and Hirsch; the Flemmings, Hert; the Polonians, Gelen; the Illyrians, Ielii, elii. The female or Hinde likewise termed * 1.617 in Hebrew, Aial; and sometime Alia, and Aielet; the Latines and Italians, Cerva; the Spaniards, Cier∣va; the Germans, Hinde, and Hindin; and the Germans more specially, Hin, and Wilprecht; the French, Biche; and the Polonians, Lanii. The young Fawns or Calfs of this beast they call in Latine, * 1.618 Hinnuli; the Graecians, Nebros; the Hebrews, Ofer; the Germans, Hindcalb.

Also it is not to be forgotten, that they have divers other names, to distinguish their years, and Countries, as for example: when they begin to have horns, which appear in the second year of their age like bodkins without branches, which are in Latin called Subulae, they are also called Subulones; for * 1.619 the similitude they have with Bodkins: and the Germans call such an one Spirzhirtz, which in English is called a Spittard; and the Italians, Corbiati; but the French have no proper name for this beast that I can learn, untill he be a three yearing, and then they call him (••in Gabler) which in Latine are called Furcarii.

And indeed I was once of this opinion, that these Subulones were only two-yearing Harts, untill I consulted with a Savoyan of Segusium, who did assure me from the mouths of men trained up in hunting wilde Beasts from their youth; that there are a kinde of Subulones, which they call also Brocardi, with straight and unforked horns except one branch, in the Mountain of Jura near the * 1.620 lake Lemanus, and that these also do live among other Harts; for there was seen neer a Monastery, called the Roman Monastery, by certain Hunters, in the year 1553. a vulgar Hart with branched horns, and his female; and likewise with a Subulon, or Brocarde, which when in pursuit he was constrained to leap from rock to rock, to get to the water, he brake his leg and so was taken. These Brocards are as great in quantity as other vulgar Harts, but their bodies are leaner, and they swifter * 1.621 in course.

[illustration]

They have but one branch growing out of the stem of their horn, which is not bigger then a mans * 1.622 finger, and for this cause in the rutting time, when they joyn with their females, they easily over∣come the vulgar Hart, with his branched and forked horns. The Hunters call this Brocard the shield∣bearer to the residue; for by him they are delivered being hunted: for whereas it is the nature of the vulgar Hart, to get into ditches, and hide himself in hollow places when he heareth the Hounds, this Beast never coveteth any secret place to cover himself, but runneth still in the sight of Dogs, who leave the other that hide themselves, because they keep this on foot: and so when the Hunters are passed by the lurking Harts, they return back again, being safe both from Nets and Dogs, while the poor Brocard is chased unto death.

These being old, are also known by their teeth and horns, for they

[illustration]

The figure of the face and horns.

never change them; but it is questionable, whether they have any Hindes or females, although my Author informeth me, that he hear∣eth there be also Hindes with horns like these, being not above one finger long; which if it be true, it is not improbable that these are the females of that kinde: whereunto I yeeld more easily, because the vulgar Hindes will not admit copulation with the Brocard, except they be constrained, and as it were ravished against their will, from whence it cometh that they are so rare and seldom bred: their flesh is much sweeter then the vulgar Harts.

I have therefore here expressed the figure of the head of this Beast with his horns, which is also called Anamynta, or a Burgundian Bro∣card whose horns are at the longest about eighteen inches long, and at the shortest about nine inches, whereof that part which cleaveth to the head is bunchy and indented: the longest as they grow in

length, do more and more stand out one from another, turning up at the top like a bow, but the lesser do not stand out so far, and bend very little at the point; and whereas in the vulgar Harts the root of the horn is but in a round circle, as it were fastened upon the skull of the Beast, in this the bony roots lie within the skins much deeper, as may be easily discerned by comparing both to∣gether.

The reason why I call this Burgundiau Hart, or Subulon Anamynta, is, because it not only wanteth the manifold branches of vulgar Harts, but that also which is called Amynta.

There are also another sort of Harts called Achaini, bred in Creet neer Achaea, whereas in all other * 1.623 parts of Creet there are no Harts, whereof it is affirmed by Gaza, that there was one of them which had a bough of green Ivie growing in his horns, it was conjectured that when it was young, some sprig of that Ivie was taken in a slifter of the horn, which by reason of some nourishment it found in the horn natural to that tree, being like a rocky substance, it there grew to more perfection. These are also called Spathenae, although that term be also given unto vulgar Harts, to signifie their full age; yet some are of opinion, that this Achaian Hart was but an invention or figment made in bread; for there was in antient time a kinde of loaf called Achaines in the likeness of a Hart.

[illustration]

The picture of another face and horns.

I received also of that learned man Iohn Cay, another head out of England, which he conje∣ctureth to be the head of the palmed Buck, as it was called by Iulius Capitolinus, which I do not take to differ from the fallow-Deer: and yet be∣cause this seemeth to be of the most excellent kinde, I have thought good to express it in this place, being far different from all other horns of this kinde of Beasts, and more beautiful.

Harts are bred in most Countries, but the * 1.624 Ancients do celebrate and prefer those of Britain before other, where they are of divers colours both white and black, as Pausanias affirmeth. In Oedor, a region of Asia, toward the Northern Ocean, they ride upon Harts; likewise there are Harts in Scythia: and the people cald Meditae, which are subject to the Kings of Tartaria, make their Harts so tame, that they also ride upon them: there are none in Creet, except in the regi∣on of the Cydonites. There are also in the Woods of Helvetia, but not so many as in time past, be∣cause Democraties do not nourish game and plea∣sures like unto Monarchies, and therefore they are daily killed by the vulgar sort, there being no law against it.

The Harts of Hellespont, and about Arginussa, * 1.625 have one of their ears slit or cut asunder by na∣ture in their dams belly; and therefore they ne∣ver go over the Mountains into other regions: (as indeed it is the property of all Harts to love their native soils above all other places.) There is a City called Dora, in Assyria, near the banks of Euphrates, where are many flocks of Harts, of whom many times some are slain with Darts, and others as they swim away to their accustomed solitudes are oppressed in the water by the weight of Oares, and so taken. They are for the most part sand-coloured, and intermingled with some white spots, especially the Hindes and their Calves, and sometimes milk-white, which happeneth unto * 1.626 them by some defect in their nourishment before they be calved; and for natural imbecillity: so have I seen white Bears, Hares, Quails, Partridges, and Swallows.

When Apollonius and his Colleagues travelled by Paraca, a City of India, they suddenly heard a noise like the sound of a pipe, and while they looked about to see what it signified, they per∣ceived that it was the pipe of a Keeper or Forrester, which governed a whole flock of white Harts: such an one was the Hart of Sertorius that noble Captain, whereby he led his Army, as they were perswaded by it, who affirmed that it was a Spanish Prophet or Wizard given to him by a certain Lusitanian, whom he took in an Island of Portugal; saying moreover, that she was inspired by Diana, and that she had authority from the Goddess to admonish him, and make the hearts of his Souldiers cleave fast unto him; and therefore if at any time he miscarryed in his proceedings, he could easily pacifie them from mutinies, in saying, that his Hart set him upon that enterprize, so putting off the fault cunningly from himself to the beast for fear of defection, wherefore also these were used in the Bacchanals of Cracovia, and their flesh being softer, is peculiarly tearmed by the * 1.627 French, Venaison. These do excell all other in the Beauty of horns, which are very high, yet grow they not to their bones or skelps, but to their skin, branching forth into many speers, being

solid throughout, and as hard as stones, and fall off once every year, but if they remain abroad in the air, where some winde and rain fall upon them, so as now they are wet, and anon dry again, they grow as light as any vanishing or softer substance, as I have proved by experience, finde∣ing some which have been lost by them in the Woods: wherefore I gather that they are of an earthly matter, concrete and hardned with a strong heat made like unto bones. It must be un∣derstood that the males only are horned, and yet have they small benefit by them, because (as I said) they grow but within their skin, and these also they lose every year in the Spring time. At one year old they have nothing but small bunches, as it were significations of their horns to come growing on their head; at two years old they appear more perfectly, but straight and simple; at three years they grow forked into two speers, at four into three, and so increase every year in their branches till they be six, and above that time you cannot certainly discern their age by their head, for their horns or speers grow not more in number, although their years make them greater in quantity: yet the old Harts do want these two branches, which the Graecians call Amynterai, and the Latines, Adminicula; because they first come forth: and I have heard there were Harts horns in an Apothecaries shop of Antwerp, which had every one fifteen branches upon one stem, which if it be true, it goeth beyond all experience. Every year in the month of April, they * 1.628 loose their horns, and so having lost them, they hide themselves in the day time, inhabiting the shadowy places, to avoid the annoyance of flyes, and feed only during that time in the night. Their new horns come forth like bunches at the first, and afterward by the increase of the Suns heat, they grow more hard, covered with a rough skin, which the Hunters for honours sake call a Vel∣vet head, and as that skin dryeth, they daily try the strength of their new head upon trees, which not only scrapeth off the roughness, but by the pain they feel in rubbing them, they are taught how long to forbear the company of their fellows; for at last, when in their chafing or fretting of their new horn against the tree, they can no more feel any smart or grief in them, they take it for high time to forsake their solitary dwellings, and return again to their former condition, like one that is supplyed with new arms, after the losing of his old. The tender and new horns the Germans call Morchi, and Kolben: these being taken from the Beast, are accounted among great Noble men a delicate dish of meat. Cyprius is said to have a Hart with four horns, which was called * 1.629 Nicocreos, and by him dedicated to Apollo, which I do therefore remember in this place, because it is seldom seen, that an Hart can bear naturally above two horns. Authors do generally affirm, that when a Hart hath lost his horns, he hideth them in some secret places, because he understandeth some secret vertues are contained in them, which mankinde seeketh for, and therefore he either en∣vying the good of other, or fearing lest they bewray him hereafter to Hunters, taketh the best care and providence his discretion can afford, that they never come to the handling of men. When the people asked Apollo, what they should do with Procles their Tyrant, the Oracle answered, that he should go to that place where Harts cast their borns: whereby it was gathered, that he should be slain and buryed in the earth, and this caused the Proverb, Ʋbi cervi abjiciunt cornua, to signifie a de∣sperate business: yet could it not be agreed, whether the Hart make more account of his right horn or his left, and therefore Aristotle affirmeth, that the left horn is never found; and Pliny, that the right * 1.630 horn is never found.

This difference may be reconciled with ease, for right and left are so tearmed for three causes, or three manner of ways. First, properly in all creatures, according to the beginning of motion. Se∣condly, for similitude or likeness, as the right and left side of Images, statues, &c. Thirdly, impro∣perly when the right side of one thing standeth against the left side of another, being opposite, as when two men stand face to face, and by this reason may the left horn of Aristotle, and the right horn of Pliny signifie all one thing: but we know that the horns of Harts are found yearly both in Fields and Woods.

The wilde Harts of Sarmatia neer Turkie, have the greatest horns of all other, for it hath been * 1.631 proved, that one pair of them have weighed forty pounds Troy weight and above: and there they lose their horns in March, neither do they fall off together, but first one, and then the other, and after the first falling, it is manifest, that a certain worm getteth on them, and maketh upon them many circles and little furrows, whereby the root or basis being weakened, the horn groweth very white in that place, and yet not without some appearance of blood remaining, which cleaveth to it, from the first falling off: for, when the head of this Beast is disarmed, there issueth blood from the * 1.632 skull, and in appearance the naked place is like a wound, and yet it is wonderful to mark, that within three days the same is heald and filled with the blood which congealeth in that place first to a si∣new, and afterward to a hard bone, so as in August at the farthest, the horns are perfect; and there∣fore the Egyptians to describe a long-lived man, picture a Hart losing his horns every year, and new * 1.633 coming in their place. If any man be desirous to know the reasons, why only Beasts of this kinde lose their horns in this manner; I will not spare my pains to set down the best, which Authors have rendred for this wonder of nature.

First, because of the matter whereof they consist, for it is dry and earthy like the substance of green leaves, which fall off yearly, wanting glewing or holding moisture to continue them; and for this cause the horn of a Hart, cannot be bent. Secondly, from the place they grow upon, for they are not rooted upon the skull, but only within the skin. Thirdly, from their efficient cause, for they are hardned both with the heat of Summer, and cold of Winter, by means whereof the pores to receive their nourishment liquor, are utterly shut up and stopped, so as of necessity their native heat dyeth:

which falleth not out in other Beasts, whose horns are for the most part hollow, and fitted for longer continuance, but these are of lesser, and the new bunches swelling up toward the Spring, do thrust off the old horns, being holp either by the boughes of trees, by the weight of the horns, or by the willing excussion of the beast that beareth them. Democritus and other (as Gillius and Aelianus) give * 1.634 other reasons, but because they seem to be far fetched, I will omit them. Yet by the way, it is to be noted, that if a Hart be libbed or gelded when he is young, he never beareth horns, or very small ones; and if his horns be upon him at the time of gelding, they never waxe less, or greater, or fall off. The Hindes never bear horns at all, as some have affirmed, but I rather believe Caesar, Maximi∣lian, and Zenodotus, who affirm upon their knowledge, that Hindes in some Countries have horns like the males: as likewise it is observed in the Elephants of India, and for this cause the Poets expressed the Hinde which nourished Telephus with horns, and that which Hercules took with golden horns, and it is for certain, that in Ethiopia and Lybia, both sexes have horns.

The face of this beast is fleshy, his nostrils flat, and his neck very long; his ears, some greater, and * 1.635 some smaller; but in the Mount Elaphus and Hellespont, they are slit. It is observed, that when a Hart pricketh up his ears, he windeth sharp, very far and sure, and discovereth all treachery against him, but if they hang down and wag, he perceiveth no danger. By their teeth is their age discerned, and they have four on both sides, wherewith they grinde their meat, and besides two other much greater in the male then in the female, and they bend downward to bite withall. All these beasts have * 1.636 worms in their heads bred underneath their tongue in a hollow place, where the neck-bone is joyn∣ed to the head, which are not bigger then such as flyes blow in rotten flesh. They are ingendered to∣gether one with another, and they are in number twenty, as some would have it; but I was given to understand by one that saw a head of this Beast dissected, wherein were many more Worms, and not contained in one place, but spread all over the head.

The breast is by the French-men called peculiarly Hampan, his blood is not like other Beasts, for it hath no Fibres or small veins in it, and therefore it is hardly congealed. His heart is very great, as it so falleth out in all fearful Beasts, having in it a bone like a Cross, as shall be afterward manifested. His belly is not of one fashion, as it falleth out in all other which chew the cud.

He hath no gall, which is one cause of the length of his life, and therefore also are his bowels so bitter, that the Dogs will not touch them, except they be very fat. The Achaian Harts are said to * 1.637 have their gall in their tails; and others say, that Harts have a gall in their ears. The Harts of Bri∣letum and Iharne, have their reins quadrupled or four-fold. The genital part is all nervy, the tail small; and the Hinde hath udders betwixt her thighs with four speans like a Cow: Both male and * 1.638 female are wonderfully swift, and subtile, as shall be shewed in the discourse of their hunting. They are also apt and cunning to swim, although in their swimming they see no land, yet do they wind it by their noses. They chew the cud like other Beasts. It is reported, that when a Hart is stung by a Serpent, that by eating Elaphoscum; (that is, as some call it, Harts-eye; other Hart-thorn, or grace of God; others Wilde Ditany) it presently cureth the wound, and expelleth the poyson: the same vertue they attribute to Polypodie, against the wound of a Dart.

Having thus entred into mention of their food, it is to be farther observed, that the males of * 1.639 this kinde will eat Dwall or Night-shade, which is also called Deaths herb, and they also love above all other food wilde Elder, so as in the Summer time they keep for the most part in those places where these plants grow, eating the leaves only, and not the boughes or sprigs: but the Hinde will * 1.640 eat neither of both, except when she beareth a male in her belly, and then also by secret instinct of nature, she feedeth like a male. They will also eat Serpents, but whether for hatred to them, or for medicine they receive by them, it is questionable. A Hart by his nose draweth a Serpent out of her hole, and therefore the Grammarians derived Elaphos, a Hart, from Elaunein tous opheis, that is, of driving away Serpents.

I cannot assent to the opinion of Aelianus, that affirmeth the Serpents follow the breath of a Hart like some Philtre or amorous cup; for seeing that all Authors hold an hostility in natures betwixt them, it is not probable, that the Serpent loveth the breath of a Beast, unto whose whole body he is an enemy, with a perpetual antipathy. And if any reply, that the warm breath of a Hart, is accep∣table to the cold Serpent, and that therefore she followeth it, as a Dog creepeth to the fire, or as other beasts to the beams of the Sun; I will not greatly gain-say it, seeing by that means it is most clear, that the breath doth not by any secret force, or vertue, extract, and draw her out of the den, but rather the concomitant quality of heat, which is not from the secret fire in the bones of the Harts throat, (as Pliny hath taught) but rather from her ordinary expiration, inspiration, and respiration. For it cannot be, that seeing all the parts of a Serpent are opposite to a Hart, that there should be any love to that which killeth her.

For my opinion, I think that the manner of the Harts drawing the Serpent out of her Den, is not as Aelianus and Pliny affirmeth, by sending into the Cave a warm breath, which burneth and scorcheth the Beast out of her Den; but rather when the Hart hath found the Serpents nest, she draweth the air by secret and violent attraction out from the Serpent, who to save her life followeth the air out of her den; as when a Vessel is broached or vented, the Wine followeth the flying air; and as a Cupping-glass draweth blood out of a scarified place of the body: so the Serpent is drawn unwilling∣ly to follow her destroyer, and not willingly, as Aelianus affirmeth.

Unto this opinion both Oribasius in his Commentaries upon the Aphorisms of Hippocrates, and Guniterius his restorer do joyntly agree: but the Serpent being thus drawn forth, addeth

greater force to her poyson, whereupon the proverbial admonition did arise. Cave ne incideris in * 1.641 serpentem, cum extracta a latebris anhelitu cervi effugerit, tum enim propter iracundiam vehementius ei ve∣nenum est, that is, Beware thou meet not with a Serpent drawn out of her hole by the breath of a Hart, for at that time by reason of her wrath, her poyson is more vehement. After this self same manner do the Sea-Rams, draw the Sea-Calfs hid in the Subterranean Rocks; for by smelling they prevent the Air that should come unto them for refrigeration.

There is many times strange conflicts betwixt the Hart and the Serpent, thus drawn forth; for * 1.642 the Serpent seeing her adversary, lifteth her neck above the ground, and gnasheth at the Hart with her teeth, breathing out very bitter hissings: on the contrary, the Hart deriding the vain endevour of his weak adversary, readier to fight then powerful to harm hi, suffereth him to embrace both his neck and legs with his long and thin body, but at an instant teareth it into an hundred pieces. But the most strange combates are betwixt the Harts and Serpents of Lybia, where the hatred is deeper; and the Serpents watch the Hart when he lyeth a sleep on the ground, and being a multi∣tude of them, set upon him together, fastening their poysonful teeth in every part of his skin; some on his neck and breast; some on his sides and back, some on his legs, and some hang upon his privy parts, biting him with mortal rage, to overthrow their foe.

The poor Hart being thus oppressed with a multitude, and pricked with venemous pains, assay∣eth to run away, but all in vain, their cold earthy bodies and winding tails, both over-charge his strength, and hinder his pace: he then in a rage with his teeth, feet, and horns assaileth his ene∣mies, whose spears are already entred into his body, tearing some of them in pieces, and beating other asunder: they never the less (like men) knowing that now they must dye rather then give over, and yeeld to their pitiless enemy, cleave fast, and keep the hold of their teeth upon his body, al∣though their other parts be mortally wounded, and nothing left but their heads, and therefore will dye together with their foe, seeing if they were asunder, no compassion can delay or mitigate their natural unappeaseable hatred.

The Hart thus having eased himself by the slaughter of some, (like an Elephant) at the sight of their blood, bestirreth himself more busily in the eager battail, and therefore treadeth some under foot in the blood of their fellows, other he persueth with tooth and horn, untill he see them all de∣stroyed: and whereas the heads hang fast in his skin, for avoiding and pulling them forth, (by a divine natural instinct) he flyeth or runneth to the waters, where he findeth Sea-Crabs, and of them he maketh a medicine, whereby he shaketh off the Serpents heads, cureth their wounds, and avoid∣eth all their poyson; this valiant courage is in Harts against Serpents, whereas they are naturally afraid of Hares and Conies, and will not fight with them.

It is no less strange that Harts will eat Serpents, but the reason is, for medicine and cure; for * 1.643 sometimes the pores of his body are dulled and shut up: sometimes the worms of his belly do ascend into the roof of his mouth, while he cheweth his cud, and there cleave fast: for remedy whereof the Hart thus affected, runneth about to seek for Serpents; for his devouring of a Serpent, is a cure * 1.644 of this malady.

Pliny saith, that when the Hart is old, and perceiveth that his strength decayeth, his hair change, and his horns dry above custom, that then for the renewing of his strength, he first devoureth a Serpent, and afterward runneth to some Fountain of water and there drinketh, which causeth an alteration in the whole body; both changing the hair and horn: and the Writer of the Gloss upon the 42. Psalm, which beginneth, Like as the Hart desireth the water springs, so longeth my soul after God; confirmeth this opinion.

Vincentius Belluacensis affirmeth, that Harts eat Serpents for to cure the dimness of their eye-sight. But for the ending of this question, we must corsider that there are two kindes of Harts; one * 1.645 which by the drawing forth of a Serpent out of her hole, doth presently kill her by stamping her under feet, this eateth that Serpent, and runneth to springing water, after that he feeleth the poyson to make his body swell, and then by drinking doth vomit forth the poyson, and in the mean time loseth both hair and horn; yet the Monks of Mesaen affirm, that the Harts thus poysoned doth only cover her body in the cold water, and not drink thereof, for that were exitial unto her; but she sendeth forth certain tears, which are turned into a stone, (called Bezahar) of which shall be more said hereafter. The other kinde of Harts, when he findeth a Serpent, killeth it, and doth not eat it, and immediately after the victory returneth to feed in the Mountains.

Harts are opposed by Wolves, for many Wolves together doth overcome a Hart; and * 1.646 therefore it is but a fable of Strabo, that the Wolves and Harts live tame together in the Woods of the Veneti. These kinde of Wolves are called Thoes, and they especially fear these Wolves when they have lost their horns, and feedeth only in the night season, which caused Ovid to write thus;

Visa fugit nymphe, veluti perterrita fulvum C••rva lupum, &c.—

They are afraid also of the first and second kinde of Eagles, for with their wings they raise * 1.647 much dust about the Harts, and then they being half blinde, the Eagles pull out their eyes, or else so beat their feathers about their faces, that they hinder their sight, and cause them to fall down headlong from the Mountains: they fear also the ganning of Foxes, and the Lynxes do likewise lye

in wait to hurt them. These are above all other sour-footed Beasts both ingenuous and fearful, * 1.648 who although they have large horns, yet their defence against other four-footed Beasts is to run away. For this cause, in ancient time a fugitive Boy or Servant was called a Hart; and if he ran away twice, Cantharion, which Cantharion was a Spartan fugitive, that first ran to the enemy, and * 1.649 afterward from them came back again to Sparta. And Martial thus describeth Alchaeus, who being overcome by Philip King of Macedon ran away like a Hart.

Trux spiritus ille Philippi, Cervorum cursu praepete lapsus abit.

The Epithets expressing the qualities of this Beast are many: as nimble, or agile, winged, or * 1.650 swift-paced, full of years, quick-footed, horned, wandering, fearful, flying, fugitive, light, wood∣hunter, wilde and lively. There are of them very audacious, for they will set upon men as they tra∣vel * 1.651 through the Woods: and it is observed, that the wrathful Hart hath few bunches on his horn, neither is it so long as others, but bunched at the root; yet all of them being pressed with Dogs or other wilde Beasts, will fly unto a man for succour.

It is reported by Philip Melancthon, that in Locha (a town of Saxony) there was a Hart, which before * 1.652 rutting time would every year leap over the walls, and run over Rocks and Mountains, and yet re∣turn home again, untill the time that Duke Frederick dyed, and then the Hart went forth, but ne∣ver returned again. The male when he feeleth himself fat, liveth solitary and secret; because he knoweth the weight of his body will easily betray him to the Hunters, if he be hunted and pursued. The female commonly calveth neer the high ways, of purpose, to avoid noisome Beasts to her young one, who do more avoid the sight of man then her self. Also it is reported. that Mithredates had a * 1.653 Bull, a Horse, and a Hart, for his guard, beside men, who would not be brided to suffer Traytors to kill him, being a sleep. Moreover it is said of Ptolomeus Philadelphe, that having a Hinde-Calf * 1.654 given unto him, he brought it so familiarly tame, and accustomed it to words, that at length it seemed to understand the Greek language: And Aelianus affirmeth as much of the Harts of India, for that language.

When they are wounded with a Dart, and having gotten it out of their body by eating Dittany, * 1.655 they most carefully avoid the Sun-beams, lest they shine upon the green wound, for then it will hardly be cured: but above all other arguments of their understanding, none is more firm and evident, then their swiming; for the Harts of Amanus, Libanus, and Carmell, (Mountains of Siria) when they are to swim over the Sea, to the fruitful green trees of Cyprus, they come down to the Sea-shore, and there they tarry till they perceive a prosperous wind, and a calm water; which happening, the Captain or leader of them doth first of all enter into the water, and * 1.656 so the next followeth, laying his head upon the Captains buttocks, and so consequently all the re∣sidue resting their head upon the precedent. In the hindmost are the youngest and weakest, that so the violence of the floods being broken by the stronger which go before, the more infirm which follow may pass with less difficulty. Thus sail they along without star or compass to direct them, except their own sense of smelling, using their legs for Oares, and their broad horns for sails. And if the formost be weary, then slippeth he back to rest his head upon the hindmost, and so likewise the second and third, as they feel themselves enfeebled, untill they arrive at the happy port of good pasture; where growing stronger, like Beasts, fall to fighting for rule and government, but when the combate doth shew the victor and strongest, the residue do ever after yeeld obedience to him. In like sort do the Harts of Epirus swim to Corcyra, and of Cilicia to the Island of Curia∣dactes. * 1.657

They are deceived with musick, for they so love that harmony, that they forbear their food to * 1.658 follow it. Also it is amazed at any strange sight, for if a Hunter come behinde a Horse or Bullock, laying over his back his Bow and Arrows, they stand staring upon the new formed Beast, untill the Dart do end their lives.

At the time of their lust or rutting, they are above measure fierce, fighting naturally for the fe∣male, * 1.659 and sometimes wounding one another to death; and this falleth out most commonly in the latter end of August, at which time Arcturus riseth with the Sun, and then it is most natural for the * 1.660 Hindes to conceive. In some places in October their lust ariseth, and also in May; and then whereas at other times the males live a part from the females, they go about like lascivious woers, seeking the company of their females, as it were at the Market of Venus.

The males in their raging desired lust, have a peculiar voyce, which the French call by a feigned * 1.661 word Reere; and the Germans, Brulen; and the Latines tearm Rancere; and the Beasts so affected Ololygones. When they finde the females, they are received with fear, then in short space one male will cover many females, continuing in this carnal appetite a month or two: their females do sel∣don: * 1.662 admit copulation, being herein like unto Cows, by reason of the rigour of the males geni∣tal: and therefore they sink down on their Buttocks when they feel the genital seed, as it hath been often observed in tame Harts, and if they can, the females run away, the males striving to hold them back within their fore-feet: but surely herein they differ from all other: it cannot well be said that they are covered standing, lying, or going, (but rather running) for so are they * 1.663 filled with greatest celerity.

When one Month or six Weeks of their rutting is past, they grow tame again, laying aside all fierceness, and return to their solitary places, digging every one of them by himself a several hole or Ditch, wherein they lie, to asswage the strong savour of their lust, for they stink like Goats, and their face beginneth to wax blacker then at other times; and in those places they live, untill some showers distill from the clouds; after which, they return to their pasture again, and live in flocks together as before.

The female being thus filled, never keepeth company with the male again untill her burthen be * 1.664 delivered, which is eight months; for so long doth she bear her young: before her Calving, she purgeth her self by eating Seselis, or Siler of the Mountain; and whereas she never purgeth untill that time, then she emptieth her self of pituitous and flegmatique humors.

Then go they to the places neer the high ways, and there they cast forth their Calf, (for the causes aforesaid) being more afraid of wilde Beasts then Men, whom she can avoid by flying: which when they have seen, they go and eat the Seselis aforesaid, and the skin which cometh forth of her own wombe covering the young one, finding in it some notable medicine, which the Graecians call Chorion, and not the herb Arum, and this she doth before she lye down to give her young one suck, (as Pliny affirmeth.)

They bring forth but one, or very seldom twain, which they lodge in a stable fit for them of their own making, either in some rock, or other bushy inaccessible place; covering them, and if they * 1.665 be stubborn and wilde, beating them with their feet untill they lie close and contented. Oftentimes she leadeth forth her young, teaching it to run and leap over bushes, stones, and small shrubs; against the time of danger; and so continueth all the Summer time, while their own strength is most abun∣dant: but in the Winter time, they leave and forsake them, because all Harts are feeble in the Winter season.

They live very long, as by experience hath been often mentioned; not only because they have no gall (as the Dolphin hath none) but for other causes: also some affirm, that a Raven will live nine ages of a Man, and a Hart four ages of a Raven: whereunto Virgil agreeth in these verses;

Ter binis deci sque super exit in annos, Iusta senescéntum quos implét vita virorum; Hos novies superat vivendo garrula cornix, Et quater egreditur cornicis saecula cervus, Alipedem cervum ter vincit corvus: at illum Multiplicat novies Phoenix reparabilis ales:

That is, as the life of a man is threescore and six, so a Raven doth live nine times so many years, (viz.) 528 years. The Hart liveth four times the age of the Raven, (viz.) 2112 years. The Crow exceedeth the Hart three times, (viz.) 6336. But the Phenix which is repaired by her own ashes, surmounteth the Crow nine times, and so liveth 57524 years. The which I have set down (not for truth) but for report, leaving every reader to the chiefest matter of credit, as in his own discretion he conceiveth most probable.

But it is confessed of all, that Harts live a very long life: for Pliny affirmeth, that an hundred * 1.666 years after the death of Alexander Magnus, there were certain taken alive which had about their necks golden Collars, with an inscription that they were put on by Alexander.

In Calabria (once called Iapygia and Peucetia) there was Collar taken off from the neck of a Hart by * 1.667 Agathocles King of Sicily, which was covered with the flesh and fat of the Hart; and there was written upon it Diomedes Dianae: whereby it was conjectured, that it was put on by him before the siege of Trey: for which cause, the King brought the same and did offer it up in the Temple of Iupiter.

The like was in Arcadia, when Arcesilaus dwelt in Lycosura; for he confidently affirmed, that he saw an old sacred Hinde, which was dedicated to Diana, having this inscription in her Collar: Ne∣bros * 1.668 eoon ealoon ota es Ilion en Agapenor. When Agapenor was in Troy, then was I a young Calf taken. By which it appeareth, that a Hart liveth longer then an Elephant, for indeed as they live long before * 1.669 they grow to any perfection, their youth and weakness cleaving fast unto them, so is it given to them to have a longer life, for continuance in ripeness and strength of years.

These Beasts are never annoyed with Feavers, because their flesh allayeth all adventitial and ex∣traordinary * 1.670 heat. If he eat Spiders he instantly dyeth thereof, except he eat also Wilde Ivie, or Sea-crabs. Likewise Navew-gentil and Oleander, kill the Hart. When a Hart is in his chase, he is greatly pained in his bowels, by reason that the skin wherein they lie is very thin and weak, and apt to be broken with any small stroke; and for this cause he often stayeth to ease himself.

There is a kinde of thorn called Cactus, where withall if a young one be pricked in his legs, his bones will never make Pipes. Besides these Beasts are annoyed with Scabs and Itches in their head and skin, tearmed by the French by a peculiar name (Froyer:) I will not stand upon the idle conceit of Albertus, that Waspes and Emmets breed in the heads of Harts, for he mistaketh them for the worm, before mentioned.

The skins of this Beast are used for garments in some Countries, and in most places for the bot∣tom of Cushions, and therefore they chuse such as are killed in the Summer time, when they are fat and most spotted; and the same having their hair pulled from them, are used for * 1.671 Breeches, Buskins, and Gloves. Likewise Pliny and Sextus affirmed, that if a man sleep on the

ground having upon him a Harts skin, Serpents never anoy him: whereof Serenus made * 1.672 this Verse:

Aut tu cervina per noctem in pelle quicscis.

And the bons of young ones are applyed for making of Pipes. It is reported, that the bloud of Harts burned together with herb-dragon, orchanes, orgament, and mastick have the same power to draw Serpents out of their holes, which the Harts have being alive: and if there be put unto it wilde Pel∣litory, it will also distract and dissipate them again.

The marrow of a Hart hath the same power against Serpents, by ointment, or perfumed upon coles; and Nicander prescribeth a certain ointment to be made of the flesh of Serpents, of the * 1.673 marrow of a Hart, and Oils of Roses, against the bitings of Serpents. The fat of a Hart hath the like effects that the marrow hath. Achilles that Noble Souldier, was said never to have tasted of milk, but to be nourished with the marrow of Harts, by Chiro, as is affirmed by Varinus and Etymologus. The like operation hath the tooth (as Serenus saith)

Aut genere ex ipso dentem portabis amicum.

If the seed of a young Hinde Calf be drunk with Vinegar, it suffereth no poison of Serpents to enter into the body that day.

The perfume of the horn driveth away Serpents and noisome flies, especially from the young * 1.674 Calves, or from Horses if womens hair be added thereto, with the hoof of the Hart. And if men drink in pots wherein are wrought Harts horns, it will weaken all force of venom. The Magicians have also devised, that if the fat of a Dragons heart be bound up in the skin of a Roe, with the nerves of a Hart, it promiseth victory to him that beareth it on his Shoulder, and that if the teeth be so bound in a Roes skin, it maketh ones Master, Lord, or all superior powers, exorable and appeased toward their servants and suitors. Orpheus in his book of stones, commandeth a husband to carry a∣bout him a Harts horn, if he will live in amity and concord with his wife; to conclude, they also add another figment to make men invincible.

The head and tail of a Dragon, with the hairs of a Lion taken from between the browes, and his marrow, the froath or white-mouth of a victorious Horse, the nails of a Dog, and the nerves of a Hart and a Roe, bound up all together in a Harts skin: and this is as true as the wagging of a Dogs tail doth signifie a tempest. To leave these trifles scarce worthy to be rehearsed, but only to shew the vanity of men, given over to lying devises, let us come to the other natural and medicinal pro∣perties not as yet touched.

The flesh of these Beasts in their running time smelleth strongly like a Goats, the which thing is * 1.675 by Blondus attributed also to the flesh of the females with young, I know not how truly; but I am sure that I have known certain Noble women, which every morning did eat this flesh, and during the time they did so, they never were troubled with Ague: and this virtue they hold the stronger, if the beast in dying, have received but one wound.

The flesh is tender, especially if the beast were libbed before his horns grew: yet is not the juice * 1.676 of that flesh very wholesome, and therefore Galen adviseth men to abstain as much from Harts flesh, os from Asses, for it engendereth melancholy, yet is it better in Summer then in Winter. Simeon Sethi speaking of the hot Countries, forbiddeth to eat them in Summer, because then they eat Serpents and so are venemous; which falleth not out in colder Nations, and therefore assigneth them ra∣ther to be eaten in Winter time, because the concoctive powers are more stronger through plenty of inward heat, but withal admonisheth, that no man use to eat much of them, for it will breed Palsies and trembling in mans body, begetting grosse humors, which stop the Milt and Liver: and Avicen proveth, that by eating thereof men in our the quartane Ague; where∣fore it is good to powder them with salt before the dressing, and then seasoned with Peper and other things, known to every ordinary Cook and woman, they make of them Pasties in most Nations.

The heart and brain of a Hare or Cony have the power of Triacle for expelling of evill humors, but the Liver is intolerable in food: the horns being young are meat for Princes, especially because they avoid poison. It was a cruell thing of King Ferdinand, that caused the young ones to be cut out of the Dams belly and baked in Pasties, for his liquorous Epicureal appetite.

The whole nature and disposition of every part of this beast is against poison and venemous things * 1.677 (as before recited). His bloud stayeth the looseness of the belly and all fluxes, especially fryed with Oil, and the inferior parts anointed therewith, and being drunk in Wine, it is good against poi∣soned wounds and all intoxications.

The marrow of this beast is most approveable above other, and is used for sweet odour, against the Gowt, and heat of men in Consuptions, and all outward pains and weakness, as Serenus comprised in one sentence saying:

Et cervina potest mulcere medulla rigorem Frigoris—

Likewise the fat and marrow, mollifieth or disperseth all bunches in the flesh and old swellings; all Ulcers except in the shins and legs, and with Venus-navil, the Fistula, mattery Ulcers in the ears; with Rozen, Pitch, Goose-greace, and Goat-sewet, the cleaving of the lips: and with Calves sewet the heat and pain in the mouth and jawes. It hath also vertue being drunk in warm water, to aswage * 1.678 the pain in the bowels and small guts, or Bloudy flux.

The gall of a Bull, Oil of bayes, Butter, and this marrow, by anointing, cureth pain in the knees and loins and other evils in the seat of man, in the hips, and in the belly when it is costive: It procureth flowers of Women, cureth the Gowt, Pimples in ones face, and Ringwormes. Absyrtus prescribeth it to be given in sweet wine with wax, unto a Horse for an old Cough proceeding of cold, after purging and heating, by holding the Horses tongue in ones hand while the medicine is thrust down his throat.

The same in Sheeps milk with Rubrick and soft Pitch, drunk every day or eaten to your meat, helpeth the Ptisick and Obstructions. Anatolius approved Bean meal sifted and sod with Harts marrow to be given to a Horse which stalleth bloud for three daies together. Also mingled with * 1.679 the powder of Oyster shels, it cureth Kibes and Chilblanes. A woman perfumed with the hairs of this beast, is preserved from abortements; and the same perfume helpeth the difficulty of urine, and little pieces cut off from the hide with a Pummise put in wine, and rubbing the body, helpeth the holy-fire. The powder of the bones burned, is an antidote against the falling evill, and the dispersing of the milt; and the bones beaten to powder, stayeth the Flux of the belly.

It were endless to describe all the virtues ascribed to the horn, and therefore I will content my self with the recital of few. Pliny and Solinus prefer the right horn, Aristotle the left, and the spires or tops are more medicinable then the hard and solide stem, but the horns found in the Woods lost by the beasts and grown light, are good for nothing. The other have their uses both raw and burned, which may be these which follow.

Take the horn and cut it into small pieces, then put it into an earthen pot anointed within with durt, and so set it in a furnace untill it become white, then wash it like a mineral and it will help the runnings and ulcers in the eyes; and the same also keepeth the teeth white, and the gums sound. The young horns while they be soft being eaten, are an antidote against Henbane and other poi∣sonful herbs. The right horn hid by the Hart in the earth is good against the poison of Toades. The Harts horn hath power to dry up all humors, and therefore it is used in eye salves: and Orpheus * 1.680 promiseth to a bald man hair on his head again, if he anoint it with oil and powder of this horn: like∣wise the same with the seed of black mirtle, Butter and Oil, restraineth the falling away of the hair * 1.681 being anointed upon the head after it is newly shaven: with Vinegar it killeth Ringwormes. The same burned in the Sun, and afterward the face being rubbed and washed therewith thrice together, * 1.682 taketh away pimple-spots out of the face: the powder drunk in wine or anointed on the head kil∣leth lice and nits; the same with Vinegar, Wine, or Oil of Roses, anointed upon the forehead, easeth the head-ach if it proceed of cold.

A perfume made of this horn with Castoreum, and Lime or Brimstone, causeth a dead childe * 1.683 strangled in his mothers womb to come forth; if the horn be taken raw and rubbed upon the gums, keepeth the cheeks from all annoyance of the tooth-ach, and fasteneth the loose teeth, as Serenus said:

Quod vero assumpsit nomen de dente fricando Cervino ex cornu cinis est.

Galen prescribeth the powder of this horn for the Jaundise, and for him that spitteth bloudy matter, and to stay vomit being taken in a reere Egge. It comforteth also a rheumatick stomach, and it is tryed to cure the Kings evill, it pacifieth the milt, dryeth the Spleen, driveth all kind of Wormes out of the belly, being drunk with hony, and easeth the Colick, expelleth away mothers, helpeth the Strangury, and the pain in the bladder, stayeth Fluxes in women both white and red: being mingled with Barly meal, water, and twigs of Cedar, beside many other such properties.

The tears of this beast after she hath been hunted with a Serpent, are turned into a stone (cal∣led Belzahard, or Bezahar) of which we have spoken before: and being thus transubstantiated do cure all manner of venom (as Avenzoar, and Cardinal Ponzetti affirme) after many trials, and Sernus also expresseth in this Distichon:

Seminecis cervi lachrymam miscere liquori Convenit, atque artus illinc miscere calentes.

The liver of this beast helpeth all sores in the feet, being worn in the shooes, the same dryed to powder with the throat or wind-pipe of the beast, and mingled with Hony, and so eaten helpeth the Cough, Ptisick, sighing and short breathing. Pliny and Sextus affirme, that when a Hinde percei∣veth herself to be with young, she devoureth or eateth up a certain stone, which is afterward found either in her excrements or ventricle, and is profitable for all Women with childe and in travell, for by that only fact, the Hinde is most speedily delivered without great pain, and seldome or never suffering abortment; and there is also a little bone found in the heart of every one of

these beasts, which performeth the same qualities, in stead whereof they have such a thing to sell at * 1.684 Venice, holding it at great price: but Brasavola affirmeth, that he opened the hearts of two Harts, and found in them a little gristle not much unlike to a crosse, whereof the one being of a Beast new killed, was very soft, but the other was much harder, because the beast was slain about six dayes before.

This bone is in the left side of the heart, upon which the Spleen moveth and sendeth forth her excrements by vapors, which by reason of their driness are there turned into a bone, and being first of all of the substance of the Harts bloud: and it is good against the trembling of the heart, and the Hemorrhoides, but this bone cannot be found in any, except he be killed betwixt the middle of August and the twelfth of September.

The skinny seed of the Hind-Calf, is above all other commended against poison, and the * 1.685 bitings of Serpents and of mad Dogs; likewise it stayeth all Fluxes of bloud, and spitting of bloud, and egestion of bloud: and it being eaten with Beets and Lentils, is profitable against the pain of the belly. The genital part and stones are wholesome (being taken in wine) against all bitings of Vipers, Adders, and Snakes, and the same virtue hath the natural seed supped up in a rere Egge.

The genital hath also a virtue to encrease lust in every creature, it being either dryed and drunk; or else bound fast to their privie parts. Likewise being warmed in water; and afterward dryed to powder and so drunk, helpeth the Colick, and the difficulty of making water, if you put it into a little Triacle.

The dung of Harts cureth the Dropsie, especially of a Subulon or young Hart: the urine easeth the pain in the Spleen, the wind in the ventricles and bowels, and infused into the ears, healeth their ulcers. In the tip of the tail lyeth poison, which being drunk, causeth extasie and death, if it be not helpt by a vomit made of Butter, Annise, and oil of Sesamine, or as Cardinal Ponzetius saith, that the Harts eye is an Antidote to this evill: It may be known by a yellowish-green colour, and therefore it is called the gall, for nature hath appointed that place to receive all the venom of the whole Body.

I should here end the discourse of this beast, after the method already observed in the precedents: * 1.686 but seeing the manner of the taking hereof (being a sport for Princes) hath yet been touched but very little, it shall not be tedious unto me, to abstain from the necessary relation of the subsequent stories, for the delightful narration of the hunting of the Hart: to the end that as the former treatise hath but taught how to know a Bird in a bush, that which insueth may declare the several wayes of catching and bringing the same to hand.

This is a beast standing amazed at every strange sight, even at the hunters bow and arrow, coming behind a stalking Horse (as is already declared:) and moreover, like as the Roes are deceived by the hissing of a leaf in the mouth of the hunter, so also is this beast, for while she hearkeneth to a strange noise, imitating the cry of a Hind-Calf, and proceeding from one man, she receiveth a deadly stroke by the other: so also if they hear any musical pipings, they stand still to their own destruction: for which cause the Egyptians decipher a man overthrown by flattery, by painting a Hart taken by musick: and Varro relateth upon his own knowledge, that when he supped in his * 1.687 Lordship bought of M. Piso, the Pastour or Forrester after supper, took but a Harp in his hand, and at the sound hereof, an innumerable flock of Harts, Boars, and other four-footed beasts came about their Cabanet, being drawn thither only by the musick; in so much as he though he had been in the Roman Circus or Theater, beholding the playing spectacles of all the African beasts, when the Aedilian Officers have their huntings: the like is also reported by Aelianus, saving that he addeth, that no toil or engine is so assured or unavoidable to draw these beasts within a labyrinth as is musick, whereby the Hunter getteth as it were the Hart by the ear, for if through attention he hold down his ears as he doth in musick, he distrusteth no harm, but if once he prick up his ears as he commonly doth, being chased by men and dogs, an infinite labour will not be sufficient to over-take * 1.688 and compass him. It is reported that they are much terrified with the sight of red feathers, which thing is affirmed by Ausonius in these Verses:

An cum fratre vagos dumeta per avia cervos Circundas maculis, & multa indagine pennae.

And Ovid also saying,

Nec formidatis cervos includite pennis.

And Lucan also;

—Sic dum pavidos formidine cervos Claudat odoratae metuentes aera pennae.

Of which thing the Hunters make an advantage, for when they have found the beast, they set their nets where they imagine the beast will flie, and then one of them sheweth to the beast on the other side, the red feathers hanging on a rope, which scareth them in haste into the Hunters nets, * 1.689

as S. Jerom testifieth in one of his Dialogues, saying, Et pavidorum more cervorum, dum vanos pennarum evitatis volatus, fortissimis retibus implicamini. And you, saith he, (speaking to the Luciferian hereticks) run away from the vain shaking of feathers, like the fearfull Harts, while in the mean time you are inclapsed in unavoidable and inextricable nets. And this caused Seneca to write, that the babe feareth * 1.690 a shadow, and wilde beasts a red feather.

Many times the young Calf is the cause of the taking of his Dam: for the Hunter early in the morning before day light, watcheth the Hinde where she layeth her young one, untill she go and refresh her self with pasture; when he hath seen this, then doth he let loose his Dogs, and maketh to the place where the Hind-Calf was left by his mother.

The silly Calf lyeth immoveable as if he were fastened to the earth, and so never stirring, but bleat∣ing and braying suffereth himself to be taken, except there be rainy weather, for the impatience of cold and wet will cause him to shift for himself: which if it fall out, the Dogs are at hand to over-take him, and so being taken is committed to the keeper of the nets.

The Hinde both hearing and seeing the thraldom of her poor son, cometh to relieve him, with∣out dread of Hound or Hunter, but all in vain, for with his dart he also possesseth himself of her; but if the Calf be greater, and so be able to run with the Dam among the herds, they are most h••ard to be taken, for in that age they run very fast, and the fear of Dogs increaseth their agility, in so much as to take them among the herds is impossible, every one fighting for them.

But the only way is to single one out of them from the flock, and so follow him until he be weary, for although he be very nimble, yet by reason of his tender age, his limbes are not able to con∣tinue long. The elder Harts are taken in snares and gins laid in ditches and covered with leaves, whereby the feet of this beast is snared in wood; this kind is described by Xenophon and Pollux, and is called in Greek, Podestrabe; in Latin, Pedica, of which also the Poets make men∣tion, as Virgil:

Tunc gruibus pedicas & retia ponere cervis.

And this kind is better described by Gratius, with whose words I will passe it over as a thing ont of use.

Nam fuit & laqueis aliquis curracibus usus. Cervino issere magis conterere nervo, Quidque dentatas iligno robere clausit: Saepe habet imprudens alieni lucra laboris, Fraus tegit insidias habitu mentita ferino Venator pedicas, cum dissimulantibus armis.

Their manner is when they are chased with Dogs to run away with speed, yet oftentimes stand still and look back, not only to hearken to the hunter, but also to rest themselves, for in their chase they are ever troubled in their belly (as is before declared) and sometime they grow so weary, that they stand still, and are pierced with arrows, sometime they run till they fall down dead, sometime they take themselves to the water and so are refreshed, or else to avoid the teeth of Dogs, they forsake the dry land, and perish in the floods, or else by that means escape scotfree: wherefore it must be regarded by every good hunter to keep him from the waters, either among the woods or other rough places.

But herein the subtilty of this beast appeareth, that when he is hunted, he runneth for the most * 1.691 part to the high wayes, that so the savour of his steps may be put out by the treadings of men, and he avoid the prosecution of the Hound. Their swiftnesse is so great, that in the Champaine and plain fields they regard not Dogs, for which cause in France they poison Arrows with an herb called Zenicum or Toca, and it is a kinde of Aconite or Wolfe-bane, which hath power to corrupt and destroy agility of body, and to stay celerity, and for their hunting in France by Dogs, it is most excellently described by Budaus and Robertus Stephanus in his French Dictionary.

This wilde, deceitful and subtil beast, (say they) by windings and turnings do often deceive their hunter, as the Harts of Meandros flying from the terrible cry of Dianaes hounds, wherefore the pru∣dent hunter must frame his Dogs, as Pythagoras did his Scholars, (Luuers qui ne parlent point) with words of Art, to set them on, and take them off again at his pleasure; wherefore he must first of all compass in the beast, (En son giste) in her own lodging, and so raise her up in the sight of the Dogs, that so they may never lose her footing.

Neither must they set upon every one, either of the herd, or that wandereth solitary alone, nor yet a little one, but partly by aspect or sight, and partly by their footings in the soft earth, and also by their dung (Les fumees) they judge of their game, for a good Woodman must not stick to gather up the Deers excrement or soil, and keep them (La trempe) in his hunting horn: such things must the Kings huntsmen and forresters observe, as also the quantity of his bed or lodging when they finde it; being thus informed of their game, then (Discoppler les chiens) they take off their Dog couplings, and some on horseback, other on foot follow the cry with greatest art, observa∣tion,

and speed, remembring and preventing (Cer fruze) the subtile turnings, and headings of the Hart, straining with all dexterity to leap hedge, pale, ditch, and rocks; neither fearing thornes, woods, down-hils, but providing a fresh horse in case the first tire, (Chevaux de relatis) and leaping on him with speed, untill he see (un grand cerfl' escuyer du grand cerf) the great Hart having ten speers on his horns, and his little squire-hart to attend him, which the Dogs once perceiving, only follow the great Hart, taking for a prohibition to follow any other.

The Dogs are animated by the winding of horns, and voices of the hunters, like Souldiers to a battel by the voice of a trumpet and other instruments: but sometimes the crafty great beast sendeth forth his little squire to be sacrificed to the Dogs and Hunters in stead of himself, lying close in the mean time, then must the retreat be sounded, and (Rompre lechiens) the Dogs be broken off and taken in (Le limier) that is, leame again untill they be brought to the fairer game, who ariseth in fear and rage, betaking himself to his surest legs, being pursued with all the cries of Hunters, ringing and ecchoing betwixt heaven and earth, dismaying him with the continual noise in his eares, no lesse dreadful and fearful then the voice of a passing bell to a sick man, or the sight of the execu∣tioner to a condemned caitife, yet still he striveth untill wearied and breathless, he be forced to offer up his bloud and flesh to the rage of all the observant pedissequants of the hunting Goddess Diana.

The vulgar sort call an old Hart a subtil and cunning beast, but the Nobles call him (cerf sage) a wise Hart, who to avoid all his enemies runneth into the greatest herds, and so bringeth a cloud of error upon the Dogs, to keep them from any further prosecution: sometime also beating of some of the herd into his own footsteps, that so he may more easily escape and procure a labyrinth to the Dogs, and then after a little while he betaketh himself to his heels again, running still with the wind, not only for refrigeration, but because he may the more easily hear the voice of his pur∣suers, whether they be far or neer.

At last, being (for all this) found out again by the observance of the hunters, and skill of the Dogs, he flyeth into the herds of Cattel, as Kie, Oxen, or Sheep, leaping upon an Ox, and laying his body or the fore-part thereof upon him, as a rider upon a Horse, that so touching the earth only with his hinder hoofs, to leave a very small or no sent at all behind for the Hounds to discern.

The chief huntsman or sergeant of the hounds unto Lewis the twelfth, called (Le grand venieur) affirmeth that on a time they having a Hart in chase, suddenly the Hounds fell at a fault, so as the beast was out of sight, and not a Dog would once stir his foot; whereat all the Hunters were amazed, like as in some jugling Apollonian trick, as though the hart had clean forsaken the earth, and with the wings of some fowl had been flown away; or as if the earth had opened her mouth to receive him into her protection, and had closed again over her head, or else some Witchcraft had cast a mist before the Dogs and Hunters eyes: At last by casting about (as it is usuall in such cases) they found the fraud of the horned beast, which is worth the memory.

There was a great white-thorne which grew in a shadowie steep place as high as a tree, and was invironed with other small shrubs about it, into the which the said Hart leapt, and there stood aloft the boughs spreading from one another, and there remained, whether because he could not get off again, or else for that he was stifled in that place, but surely he was there thrust through and so died, and so had they all rather perish any other way then by the teeth and tearing in pieces of angry and greedy Hounds.

Yet their maner is, that when they see themselves every where intercepted, to make force at him with their horns that cometh first unto him, except he be prevented by some sword or spear; which being done, the Hunter with his horn soundeth the fall of the beast, and then every one ap∣proacheth, luring with triumph for such a conquest, of whom the skilfullest openeth the beast, giving unto the Hounds such parts as belongeth to them, for their incouragement against ano∣ther time; and for that purpose the Hunters dip bread in the skin and bloud of the beast, to give unto the Hounds their full satisfaction: and many such other things may the reader desirous of this knowledge find in the Authors aforesaid, to whom I will commend him rather, then spend more time in this business, better manifested by experience, then by any written document, yet I would wish men to be sparing in this exercise, seeing it hath been seldom found that a man given to hunting, but he perished in his pleasure, as Actaeon did by his own Dogs: and therefore Alciatus doth fitly compare together hunters and receivers of Theeves and Robbers, calling them new Actaeons; who after they had received horns, must be destroyed by their own Dogs which they have nourished. The best use of these beasts is to keep them tame, as in Helvetia, where they hunt seldom, and to make good use of them for nourishment rather then for sport, as it is reported of a holy-man, who kept a Hinde so familiar with him, that in the Wilderness be lived upon her milk.

Concluding this discourse with the words of the Poet, for the instruction of Dogs to this pastime and practise of the beasts.

Veloces Spartae c〈…〉〈…〉los, acremque molossum, Pasce fero pingui, &c.

And again;

—Montesque per altos Ingentem clamore premes ad retia cervum. —Confertoque agmine cervi Torpent mole nova, & summis vix cornibus extant. Hos non immissis canibus, non cassibus ullis, Puniceaeve agitent pavidos formidine pennae: Sed frustra oppositum trudentes pectore montem Gomminus obtruncant ferro, graviterque rudentes Caedunt, & magno laeti clamore reportant.

Of the DYCTYES.

HErodotus in his fourth book affirmeth, that among the African Shepherds toward the East, there are bred in Bassaria Hystriches wilde Rams, Thoes and Dyctyes, of which last there is not any mention among all other writers, except in Varinus and Hesychius, who affirm that among the Lacedemonians a Glead or Kite was called Dyctis, but this spoken of Herodotus I conjecture to be some four-footed beast, being led with no other reason then that the other with whom he placeth it, are generally known to be creatures of that kind and nature: wherefore I thought good to ex∣press the name of it in this place, desiring the Reader to accept so much thereof as is already known, and to search farther for the description of it, at the hands of them who are eye-witnesses of the wonders of Africa.

Of the DOG in general.

[illustration]

A Dog is called in Hebrew, Keleb, and Lamas according to Munster; in Chalde, Kalba; in * 1.692 Atabick, Kalbe; in Persia, Sag; the Saracens, Kep, or Kolph; the Grecians Kuon because of his love to man, and vulgarly at this day Skilos and Skule; the Medians, Spaco; the Germans, Hund; the Italians, Cane; the French, Chien; the Spaniards, Perro or Cavendo, because his barking is as loud as an Artificial song, also Catellus▪ the Illyrians, Pes or Pas; and the Latins, Canis.

There is no region or Countrey in the world, where these are not bred in some store, as * 1.693 shall be declared afterward in the particular discourse of every kinde of Dogs. For as shall be manifested more at large, there are Dogs very great, some for hunting, some for War and defence, some for the Boar, Bull, or Bear, some for the Hare, Cony, or Hedge-hog: again some are smaller which are called Hounds, Braches, Beagles, Shepherds Dogs, House-curs, Spagnels both for the Water and Land; and some foisting Dogs for the pleasure of the rich.

In the first place there are to be handled the nature of Dogs in general, wherein they agree, and * 1.694 their common properties of nature, such as are not destroyed in the distinction of kinds, but re∣main like infallible and invariable truths in every kind and Countrey of the world. To begin with that which is outward, it is to be observed that Dogs are generally rough, and their hair indiffe∣rently long (which in Winter they lose every year) is a signe of a good constitution; but if it * 1.695 grow over long, the mangie scab will follow: the outward proportion of the head altereth as the kind altereth, being sometime like a Lion, sometime like a Hedge-hog, some long with a broad snowt, and sometime with a piked snowt, but the brain decreaseth and increaseth with the Moon, there is no commissure or seam in his scull (like as is in a Mans) but it is a continued bone without separation inward or outward.

The best Dogs have flat nostrils, yet round, solid and blunt, the mouth is long and slit, their * 1.696 teeth like saws, as it is in Fishes and Serpents: those which are called Canine before, are only changed, as it also falleth out in a Lion, and these they lose or change, both males and females, in the fourth moneth of their age: about which time they have new ones come forth to thrust off their old. By their teeth is their age discerned, for while they are white and sharpe, it assureth the youth of a Dog, but when they grow blackish, or duskie, they betoken the elder age.

The breast of a Dog is narrow and piked, his ventricle small and narrow, for which cause he * 1.697 never easeth his bodily excrements without pain, his bowels are like a Lions: he hath a long spleen like a Man, and a Hog: his yard and stones hang outward between his hinder-legs; a base natured cur striketh his tail betwixt his legs; his forelegs bend like the armes of a man, and he useth them in * 1.698 stead of Armes, having five distinct fingers, commonly called claws upon each foot before, and four upon each foot behind, which also have straight nails upon them, and that which hangeth higher upon the leg is crooked.

The females, because they bring forth many whelps at a time, have underneath their bellies great * 1.699 paps, with many speans to suck at, in a double rank or row on both sides, and the generous Bitches have 12. other but 10. They bear their young within their belly next to the midriffe, their fime is dry like a Wolves, and thereby his temperament is known to be hot and dry, considered in it self, but compared with others it varyeth, for to a Mans it is dry; to an Emmets, it is moist: again, in * 1.700 respect of a Man, it is hot; in respect of a Lion, it is cold.

The lowder and shriller voice of a Dog, is called barking, the lower and stiller, is called whining, * 1.701 or fawning. It was a monstrous thing, that a Dog should speak, and a Serpent bark, as it is believed in antiquity both came to passe, when Tarquinius was driven out of his kingdom. It is not cause∣less that the barking of Dogs, hath attributed unto it divers qualities, as for a man to dream of the same, presageth some treasonable harm by enemies, so likewise if they fawn and claw upon a man.

Among the precedent tokens of Caesars death, they set down in certain Verses, the how∣ling * 1.702 voices of Owls, the weeping drops of the Ivie tree, and the continual barkings of Dogs, as followeth.

Tristia mille locis Stygius dedit omina bubo, Mille locis lacrymavit ebur— Inque foro circumque domos & templa deorum Nocturnos ululasse canes, &c.

The Egyptians signifie these things by a Dog, a Scribe, a Prophet, a Spleen, smelling, laughin, and neezing. A Scribe, because as the Dog is silent more then he barketh, so must a perfect Scribe me∣ditate more then he speaketh: for to bark at every one were to pleasure none, and to speak con∣tinually, * 1.703 were a signe of madness. Again, a Prophet, because a Dog doth most eagerly behold, and admire constantly at holy actions, and so ought the eyes and eares of a Prophet be attendant up∣on heavenly things. The Spleen, because a Dog hath little or no spleen, and thereof cometh his madness and death; whereof also it cometh that the servants which have the charge of Dogs, being with them in their sickness and latter end, for the most part prove Splenetick. Smelling, Neesing, and Laughing, because the Splenetick can do none of all these; but of this more af∣terward.

The voice of a Dog, is by the learned interpreted a railing and angry speech; whereof cometh Canina facundia among Authors, for railing eloquence. It is the nature of a Dog when he maketh * 1.704 water, to hold up his leg, if he be above six moneths old, or have been at procreation; the females do it for the most part sitting, yet some of the generous spirits do also hold up the legs. They ever smell to the hinder parts of one another, peradventure thereby they discern their kind and disposition of each other in their own natures. After they have run a course▪ they

relieve themselves by tumbling and rowling to and fro: when they lie down, they turn round in a * 1.705 circle two or three times together, which they do for no other cause, but that they may the more commondiously lie round, and from the winde.

They sleep as doth a man, and therein dream very often, as may appear by their often barking in * 1.706 their sleep: but it must be diligently regarded of them that love to keep Dogs, that they permit them not to sleep much, especially after their meat when they are young, for as they are very hot, so in their sleep doth their heat draw much pain into their stomach and ventricle. The time of their copulation is for the most part at a year old, yet the females will lust after it at eight moneths old, * 1.707 howbeit they are not to be suffered, because it weakeneth their bodies, and dulleth in them all ge∣nerosity; therefore after one year they may safely be suffered to come together, and not before. Neither is it material, whether in Summer or Winter, but it is best in the beginning of the Spring, but with this caution, that Whelpes of a litter or of one and the same Bitch, be never suffered to couple; for nature rejoyceth more in variety.

For then they grow salt and begin to be proud; yet in ancient time, for the more ennobling of * 1.708 their race of Dogs, they did not suffer them to engender till the Male were four year old, and the female three; for then would the Whelpes prove more strong and lively. By hunting, labour and travel, the males are made more fit for generation, and they prove best which have their sires of equal age. They are not suffered to engender all their life long, but untill ten and twelve year old, or rather eight in the male, and six in the female. Yet there have been found which in one and * 1.709 other sex, have continued in procreation till they were twenty year old, but this exceeded all na∣tural reason. When they begin to be proud, if you give them leaven mingled with milk and salt, they will not stray and range abroad. At the time of their copulation, they cleave together for a certain space, as if their hinder parts were glewed, and so they are filled at one time. They bear their * 1.710 young the fifth part of the year, that is, about two moneths and odd dayes; but this reckoning is not general, for some kinds bear their young three moneths, and some more. They bring forth many at a time, sometime five, seven, nine, or twelve, for so many cels hath the female in her womb.

Albertus relateth that he saw a Bitch of the Mastive kind, which brought forth at three litters fifty Whelpes, that is nineteen at the first, eighteen at the second, and thirteen at the third: but some-time she bringeth forth but one, which is a good argument to prove that she is filled at the first liming. They are purged of their menstruous fluxes seven or fourteen daies before they grow proud, and again, at their time of littering; at other times they suffer none.

The first they cast forth of their wombe is commonly a male, which resembleth the father, * 1.711 the other males and females as it happeneth, (but it is accounted a prodigious thing to litter all males or all females) wherein nature yeeldeth an excellent argument of divine providence, for the first born of all kinds hath more resemblance of the father then of the mother. They are also whelp∣ed blind, and so remain for nine or ten dayes, because through their multitude they cannot be * 1.712 perfected in the dams belly, which doth not happen to beasts which bear single, as Sheep and Goats. They use to carry them up and down in their mouths till they be seven dayes old, but not afterward, they have milk about five dayes before their littering. It is not good to preserve the first or second litter, but the third; and after they have littered it is good to give the Bitch Whay and Barly bread, for that will comfort her and encrease her milk; and in some places they take Goats milk and seethe in it broken bones of meat, whereby they conceive that the Dam and Whelpes are much bettered for that nutriment: there is not any great regard of the nourishment of Dogs, for they will eat much and that often and divers things, except Dogs flesh, for that cannot be so dressed and prepared by the art of man, but they finde it out by their nose and avoid it. It is good to let the * 1.713 Whelpes suck two moneths before they be weaned, and that of their own dam, for it is not so good for them to suck another, and in the mean time exercise them to meat, as Milk, Whay, Bread, and flesh; also from the Spring untill the Sun entreth Cancer, at which time it is good to let them grow lean according to the Verses of Nemesian.

—Consuetam minuisse saginam Profuerit, tenuesque magis retinere cibatus, Ne gravis articulos depravet pondere molles. Nam tum membrorum nexas, nodosque relaxant.

And afterward when they are sixe moneths old amend their idiet again that they may grow strong.

Tunc rursus miscere sero Corealia done. Conveniet, fortemque dari de frugibus escam.

They will not eat Buck-mast wherewithal Hogs grow fat, for that breedeth in them the pain of * 1.714 the head. By eating the excrements of men they incur many diseases: they are mad drunk by the herb Oenutta, as Crowes bee; they cannot endure Wine, but bread sopped in wine they devoure, * 1.715 dryed flesh and bread in Milk is their safest food; if Cummin be now and then mixed in their bread, they are not much troubled with winde in their bellies. If you put a little Oil in their Water to

drink or lap, they will prove more able and swift to run. If he refuse and loath his meat, take a little * 1.716 hot bread and give it him before meat, or dip brown bread in Vinegar, and so presse and squeese the liquor thereof into his nose▪ and it will ease him.

There is much ado to chuse a Whelpe under the Dam that will prove the best in the lit∣ter. * 1.717 Some observe that which seeth last, and take that for the best; other remove the Whelpes from the kennel and lay them several and apart one from the other, then watch they which of them the Bitch first taketh and carryeth into her kennel again, and that they take for the best; or else that which vomiteth last of all. Some again give for a certain rule to know the best, that the same which weigheth least while it sucketh will prove best according to the Verses of Nemesian.

Pondere nam catuli poteris perpendere vires, Corporibusque leves gravibus pernojcere cursu.

But this is certain that the lighter whelp will prove the swifter, and the heavier will be the stronger. Other make this experiment, first they compass in the Puppies in the absence of the Dam with a little circle of small sticks apt to burn, and stinking rags, then set they them on fire about the * 1.718 whelpes, and that Puppy which leapeth over first they take for the best, and that which cometh out last they condemn for the worst. As soon as the Bitch hath littered, it is good to chuse them you mean to preserve, and to cast away the refuse; keep them black, or brown, or of one colour; for the spotted are not to be accounted of. And thus much of the outward parts and the choise of Dogs. The manifold attributes of Dogs among all Writers, do decipher unto us their par∣ticular * 1.719 nature; as that they are called sharp, bitter, fierce, subtil, sounding, bold, eared for at∣tention, affable, swift, speedy, clamorous, wilde, faithful, horrible, rough, fasting, cruell, ungen∣tle, unclean, hurtful, biting, filthy, smelling, sent-follower, watchful, mad, hoarse, and quick∣nosed; beside many such other both among the Greeks and Latins. And likewise you shall read of many particular Dogs, and their names appellative, both in Greek and Latine, which may be re∣membred also in this place, to shew what reckoning all ages have made of this beast; for it is neces∣sary, that as soon as he beginneth to feed he presently receive a name, such are these, of two syllables or more, as Scylax, Speude, Alke, Rome, Lacon, Acalanthis, Agre, Labros, Hylactor, Alleus, Argus (one of Ʋlysses Dogs) Asbolus, Augeas, Aura, Bria, Polis, Bremon, Kainon, Canache, Happarus, ••haron, Chorax, Harpia, Lycitas, Chiron, Lycisca, Arcas, Dromas, Gnome, Eba, Hybris, Hyleus, Maira, Melampus, Orne, Lethargos, Nape; besides infinite other among the antients; but among the latter writers, Turcus, Niphus, Falco, Ragonia, Serpens, Ichtia, Pilaster, Leo, Lupus, Stella, Fulgur, Bellina, Rubinum, Satinus, and Furia: so that every Nation, and almost every man hath a proper and peculiar name for his Dog, as well as for his Oxe.

There is not any creature without reason, more loving to his Master, nor more serviceable (as * 1.720 shall appear afterward) then is a Dog, induring many stripes patiently at the hands of his Master, and using no other means to pacifie his displeasure, then humiliation, prostration, assentation, and after beating, turneth a revenge into a more servent and hot love. In their rage they will set upon * 1.721 all strangers; yet herein appeareth their noble spirit, for if any fall or sit down on the ground and cast away his weapon, they bite him not; taking that declining for submissive pacification. They meet their Master with reverence and joy, crouching or bending a little, (like shamefast and modest persons:) and although they know none but their Master and familiars, yet will they help any man against another Wilde beast. They remember voices, and obey their leaders hissing or whisling.

There was a Dog in Venice which had been three years from his Master, yet knew him a∣gain * 1.722 in the Market place; discerning him from thousands of people present. He remembreth any man which giveth him meat: when he fauneth upon a man he wringeth his skin in the forehead. The Dog which is broad faced like a Lion, is most full of stomach and courage; yet the tongue * 1.723 or skin of an Hyaena (by natural instinct) maketh him run away: sometimes they will agree with Wolves, for they have engendered together, and as the Lute strings made of a Wolfe and a Lambe cannot agree in musick, but one of them will break, so also will a Dogs and a Lambs.

Aelianus thi••keth that Dogs have reason, and use Logick in their hunting, for they will cast a∣bout * 1.724 for the game, as a disputant doth for the truth, as if they should say either the Hare is gone on the left hand, or on the right hand, or straight forward, but not on the left or right hand, and therefore straight forward. Whereupon he runneth forth right after the true and infallible foot-steps of the Hare. There was a Dog in Africa in a ship, which in the absence of the Mariners came to a pitcher of oil to eat some of it, and the mouth of the pot being too narrow for his head to enter in (because the pot was not full) he devised to cast flint stones into the vessel, whereby the Oil rose to the top of the Pitcher, and so he eat thereof his fill, giving evident testimony there∣by, that he discerned by nature, that heavy things will sink down, and light things will rise up and flie aloft.

There is a Nation of people in Ethiopia (called Nubae) which have a Dog in such admirable esti∣mation, * 1.725 that they give unto him the honor of their King; for they have no other King but he. If he faun, they take him for well pleased; if he bark or flie upon them, they take him for angry: and by his

gestures and movings they conjecture his meaning, for the government of their state: giving as ready * 1.726 obedience to his significations, as they can to any lively speaking Prince of the world: for which cause the Egyptians also picture a Dog with a Kings robe, to signifie a Magistrate. Those people of Egypt also, observe in their religious processions, and gesticulations, dumb-idle-gods, to carry about with them two Dogs, one Hawk, and one Ibis, and these they call four letters: by the two Dogs, they signifie the two Hemispheres which continually watch and go over our heads: by the Hawk, the Sun; for the Hawk is a hot creature, and liveth upon destruction: by the Ibis, the face of the Moon; for they compare the black feathers in this bird to her dark part, and the white to her light. Other by the Dogs, do understand the two Tropicks, which are (as it were) the two porters of the Sun for the South and North: by the Hawk, they understand the Equinoctial or burning line, because she flyeth high: by the Ibis, the Zodiack: and indeed those Painters which could most artificially decipher a Dog (as Nicias) were greatly reverenced among the Egyptians.

The like folly (or impious beastliness) was that of Galba, who forsook the precedents of his predecessors in stamping their coin with their own image, and imprinted thereupon his * 1.727 sealing ring left him by his forefathers, wherein was engraven, a Dog bending upon his female. I know not for what cause, the Star in the midst of Heaven whereunto the Sun cometh about the Calends of July, was termed Canis (a Dog) and the whole time of the appearance of that Star, which is about thirty dayes, should be called Dog-dayes; but only because then the heat of the Sun doth torment the bodies of men twice so much as at other times: whereupon they attribute that to the Star (which they call Sirius) which rather is to be attributed to the Sun during that time every year.

Others fable, that there is another Star close to him (called Orion) who was an excellent hunter, * 1.728 and after his death was placed among the Stars, and the Star Canis beside him was his hunting Dog: but by this Star called of the Egyptians, Solachim; and of the Grecians, Astrocynon, cometh that Egyptian Cynick year which is accomplished but once in 1460 years. Unto this Star were offered many sacrifices of Dogs in ancient time, whereof there can be no cause in the world, as Ovid well * 1.729 noteth in these Verses.

Pro Cane sidereo Canis hic imponitur arae: Et quare fiat nil nisi nomen habet.

As among the Carians, whereupon came the proverb of Caricum Sacrificium, for they sacrificed a Dog in stead of a Goat, and the young puppies or whelpes were also accounted amongst the most * 1.730 availeable sacrifices, for the pacifying of their Idoll gods.

The Romans and Grecians had also a custom to sacrifice a Dog in their Lycaean and Lupercal * 1.731 feasts, which were kept for the honour of Pan, who defended their flocks from the Wolf, and this was performed in February yearly, either because that the Dogs were enemies to Wolves, or else for that by their barking, they draw them away in the night time from their City: or else, because they reckoned that a Dog was a pleasing beast to Pan, who was the keeper of Goats: so also the Grecians did offer a Dog to Hecate who hath three heads, one of a Horse, another of a Dog, and the third head in the midst of a wilde man: and the Romans to Genetha, for the safe custody and wel∣fare of all their houshold affairs.

Their houshold Gods (called Lares) were pictured and declared to the people sitting in Dogs∣skins, and Dogs sitting besides them, either because they thereby signified their duty to defend the house and houshold: or else as Dogs are terrors to Theeves and evill beasts, so these by their assistance were the punishers of wicked and evill persons: or rather that these Lares were wicked spirits prying into the affaires of every private houshold, whom God used as executioners of his wrathful displeasure upon godless men.

There were Dogs sacred in the Temple of Aesculapius, because he was nourished by their milk; * 1.732 and Jupiter himself was called Cynegetes; that is, a Dog-leader; because he taught the Arcadians first of all to hunt away noisome beasts by the help of Dogs: so also they sacrificed a Dog to Mars, because of the boldness of that creature. To conclude, such was the unmemorable vanity of the Heathens in their gods and sacrifices, as it rather deserveth perpetuall oblivion then remem∣brance, for they joyned the shapes of men and beasts together (saith Arnobius) to make gods, * 1.733 Omnigenumque deum monstra & latrator Anubis, such were their Cynocephali, Ophiocephali, Anubis, Hecate; that is as much to say, as half Men, half Dogs, half Serpents, but generally all Mon∣sters: and for the many imaginary virtues the ancients have dreamed to be in Dogs, they also in many places have given unto them solemn funerals in their hallowed Cemiteries, and after they were dead they ceased not to magnifie them, as Alexander, which built a City for the honour of a Dog.

All this notwithstanding, many learned and wise men in all ages have reckoned a Dog but * 1.734 a base and an impudent creature: for the Flamen Dialis of Jupiter in Rome, was commanded to abstain from touching of Dogs, for the same reason that they were prohibited and not permit∣ted to enter into the Castle of Athens, and Isle of Delos, because of their publick and shameless copulation: and also that no man might be terrified by their presence from supplication in the Temples. The foolishness of a Dog appeareth in this, that when a stone or other thing is cast

at him, he followeth the stone and neglecteth the hand that threw it, according to the saying of the Poet:

Arripit ut lapidem catulus, morsuque fatigat, * 1.735 Nec percussori mutua damna facit; Sic plerique sinunt vexos elabier hostes, Et quos nulla gravant noxia, dente petunt.

Likewise men of impudent wits, shameless behaviors in taking and eating meat, were called Cynicks; for which cause Athenaeus speaketh unto Cynicks in this sort, You do not O Cynici lead abstinent and frugal lives, but resemble Dogs: and whereas this four-footed beast differeth from other creatures in four things, you only follow him in his viler and baser qualities, that is, in barking and license of * 1.736 railing, in voracity and nudity, without all commendation of men.

The impudency of a Dog is eminent in all cases to be understood, for which cause that audacious * 1.737 Aristogiton son of Cidimachus was called a Dog, and the Furies of ancient time were pictured by black Dogs, and a Dog called Erinnys: Cerberus himself with his three heads signified the multiplicity of Devils; that is, a Lions, a Wolfs, and a fawning Dogs; one for the Earth, another for the Water, and the third for the Air: for which cause Hercules in slaying Cerberus, is said to overcome all temptation, vice and wickedness, for so did his three heads signifie. Other by the three heads un∣derstand the three times; by the Lion the time present; by the Wolf, the time past; and by the fawning Dog, the time to come.

It is delivered by Authors, that the root of Oliander, or else a Dogs tooth bound about the arme, do restrain the fury and rage of a Dog: also there is a certain little bone in the left side of a Toade (called Apocynon) for the virtue it hath in it against the violence of a Dog. It is reported by Pliny, that if a live Rat be put into the pottage of Dogs, after they have eaten thereof, they will never bark any more; and Aelianus affirmeth so much of the Weasils tail cut off from him alive, and carryed about a man; also if one carry about him a Dogs heart or liver, or the skin wherein * 1.738 Puppies lie in their dams belly (called the Secundine) the like effect or operation is attributed to them against the violence of Dogs.

There is a little black stone in Nilus about the bigness of a Bean, at first sight whereof a Dog will run away. Such as these I saw at Lyons in France, which they called Sea-beans, and they prescribed them to be hanged about a Nurses neck to encrease her milk. But to conclude the discourse of the * 1.739 baseness of a Dog, those two proverbs of holy Scripture, one of our Saviour Mat. 7. Give not that which is holy to Dogs; and the other of St. Peter, 2 Epistle Chap. 2. The Dog is returned to the vomit; do sufficiently convince, that they are emblems of vile, cursed, rayling, and filthy men; which esteem not holy things, but eat up again their own vomits.

The skins of Dogs are dressed for Gloves, and close Boots, the which are used by such as have * 1.740 Ulcerous and swelling Legs or Limbs, for by them the afflicted place receiveth a double relief; first, it resisteth the influent humors; and secondly, it is not exasperated with Woollen. The Turkes colour their Dogs tails with red, and it is a custom of Hunters to take Dogs and tie them in the Woods unto trees by their stones, for by crying they provoke the Panther to come unto them.

It is not to be doubted but that the flesh of Dogs is used for meat in many places, although the opinion of Rasis be true and consonant to reason, that all devouring creatures, as Dogs, Foxes, and Wolves, have no good flesh for meat, because they engender melancholy; and yet Galen thinketh, that it is like to the flesh of a Hare, especially young Whelpes were held among the Romans a delicate meat, and were used by their Priests; and among Whelpes they attributed most virtue to their flesh which were eaten before they did see, for by them came no evill humor at all, * 1.741 as is often set down in Plautus.

Peter Martyr and Scaliger do affirm of Cozumella and Lucatana, and other Islands of the new World, that the people there do eat a kind of Dog which cannot bark: These Dogs are vile to look upon like young Kids. The inhabitants of Corsica, which are fierce, angry, wilde, cruell, audaci∣ous, dissemblers, active and strong, do also feed upon Dogs, both wilde and tame: and it is thought that their meat is a little furtherance to their inclination, for such is the natural dispo∣sition of Dogs. And Sciltbergerus in the Book of Peregrinations affirmeth also, that the Tartarians in Ibissibur do after the same manner feed upon the flesh of Dogs: from hence it cometh, that men resembling a Dog in a plain forehead and narrow, are said to be foolish; in a smooth and stretched out flatterers; those which have great voices like a Ban-dog, are strong; they which rail much (like often barking Dogs) are of a doggish, angry disposition. He that hath a great head like a Dog, is witty; he which hath a little head like an Asses, is blockish; they which have fiery eyes like Dogs, are impudent and shameless: thin lips with narrow folding corners, in Dogs * 1.742 is a token of generosity, and in men of magnanimity: they whose teeth hang over their canine teeth, are also adjudged railers, and virulent speakers: and as Carnarius observeth, vain glorious braggarts. A wide mouth, betokeneth a cruell, mad, and wicked disposition; a sharpe nose, an angry minde; as a round, blunt, and solid Nose, signifieth a Lions stomach and worthiness. A sharpe chin, vain babling and wantonness; they which are small in their girting stead about their loins, do much love hunting.

Stobaeus in his wicked discourse or dispraise of Women affirmeth, that the curst, sharp, smart, curious, dainty, clamorous, implacable and wanton-rowling-eyed Women, were derived from Dogs: and Hesiode to amend the matter saith, when Jupiter had fashioned Man out of the earth, he com∣manded Mercury to infuse into him a Canine minde, and a clamorous inclination: but the Proverb of Solomon Chap. 30. concludeth the excellency of a Dog saying, There be three things which go pleasantly, and the fourth ordereth his pace aright: The Lion which is the strongest among beast, and feareth not the sight of any body: a hunting Dog strong in his loins, a Goat, and a King against whom there is no * 1.743 rising up: by all which is deciphered a good King; for the Lion riseth not against beasts, except he be provoked; the Dog riseth not against his friends, but wilde beasts; and the He-goat goeth be∣fore his flock like a guide and keeper.

Of the GRAY-HOUND, with a narration of all strong and great hunting DOGS.

[illustration]

AMong the divers kinds of hunting Dogs, the Gray-hound or Grecian Dog, called Thereuticos * 1.744 or Elatica (by reason of his swiftness, strength and sagacity to follow and devour wilde beast of great stature) deserveth the first place; for such are the conditions of this Dog, as Plato hath observed, that he is reasonably sented to finde out, speedy and quick of foot to follow, and fierce and strong to take and overcome: and yet silent, coming upon his prey at unawares, according to the observation of Gratius;

Sic Canis illa suos taciturna supervenit hostes.

Like the Dogs of Acarnania, which set upon their game by stealth. Of these are the greatest Dogs of the world, which in this place are briefly to be remembred.

These have large bodies, little heads, beaked noses, but flat, broad faces above their eyes, long necks, but great next to their bodies, fiery eyes, broad backs, and most generous stomachs, both * 1.745 against all wilde beasts and men also. Their rage is so great against their prey, that sometimes for wrath they lose their eye-sight. They will not only set upon Buls, Boars, and such like beasts, but also upon Lions, which Mantuan noteth in this verse;

Et truculentus Helor certare leonibus au••lens.

The greatest dogs of this kind are in India, Scythia, and Hircania, and among the Scythians they * 1.746 joyn them with Asses in yoak for ordinary labour. The Dogs of India are conceived by Tygres, for the Indians will take divers females or Bitches, and fasten them to trees in woods where Tygres

abide: whereunto the greedy ravening Tyger cometh, and instantly devoureth some one or two * 1.747 of them, if his lust do not restrain him, and then being so filled with meat (which thing Tygers feldom meet withall) presently he burneth in lust, and so limeth the living Bitches, who are apt to conceive by him: which being performed, he retireth to some secret place, and in the mean time the Indians take away the Bitches, of whom come these valorous Dogs, which retain the stomach and courage of their father, but the shape and proportion of their mother, yet do they not keep any of the first or second litter, for fear of their Tygrian stomachs, but make them away and re∣serve * 1.748 the third litter.

Of this kinde were the Dogs given to Alexander by the King of Albania, when he was going into * 1.749 India, and presented by an Indian, whom Alexander admired, and being desirous to try what vertue was contained in so great a body, caused a Bore and a Hart to be turned out to him, and when he would not so much as stir at them, he turned Bears unto him, which likewise he disdained, and rose not from his kennel; wherewithal the King being moved, commanded the heavy and dull Beast (for so he termed him) to be hanged up: his keeper the Indian informed the King, that the Dog respected not such Beasts, but if he would turn out unto him a Lyon, he should see what he would do.

Immediately a Lyon was put unto him, at the first sight whereof he rose with speed (as if ne∣ver before he saw his match or adversary worthy his strength) and bristling at him, made force upon him, and the Lyon likewise at the Dog; but at the last, the Dog took the chaps or snowt of the Ly∣on into his mouth, where he held him by main strength, untill he strangled him, do the Lyon what he could to the contrary; the King desirous to save the Lyons life, willed the Dog should be pul∣led off, but the labour of men and all their strength was too little, to loosen those ireful and deep biting teeth which he had fastned. Then the Indian informed the King, that except some violence were done unto the Dog to put him to extream pain, he would sooner dye then let go his hold; whereupon it was commanded to cut off a piece of the Dogs tail; but the Dog would not remove his teeth for that hurt: then one of his legs were likewise severed from his body, whereat the Dog seemed not apalled; after that another leg, and so consequently all four, whereby the trunck of his body fell to the ground, still holding the Lyons snowt within his mouth; and like the spirit of of some mali∣cious man, chusing rather to dye then spare his enemy. At the last, it was commanded to cut his head from the body, all which the angry Beast endured, and so left his bodiless head hanging fast to the Lyons jaws: whereat the King was wonderfully moved, and sorrowfully repented his rashness in destroying a Beast of so noble a spirit, which could not be daunted with the presence of the King of Beasts: chusing rather to leave his life, then depart from the true strength and magnanimity of minde. Which thing the Indian perceiving in the King, to mitigate the Kings sorrow, presented unto him four other Dogs of the same quantity and nature, by the gift whereof he put away his pas∣sion, and received reward with such a recompence, as well beseemed the dignity of such a King, and also the quality of such a present.

Pliny reporteth also, that one of these did fight with singular courage and policy with an Ele∣phant: and having got hold on his side, never left till he overthrew the Beast, and perished under∣neath him. These Dogs grow to an exceeding great stature; and the next unto them are the Alba∣nian * 1.750 Dogs. The Arcadian Dogs are said to be generated of Lyons. In Canaria, one of the Fortunate Islands, their Dogs are of an exceeding stature.

The Dogs of Creet are called Diaponi, and fight with wilde Boars: the Dogs of Epirus called Cha∣onides, of a City Chaon, are wonderfully great and fierce; they are likewise called Molossi, of the people of Epirus so tearmed, these are fained to be derived of the Dog of Cephalus, the first Gray-hound whom stories mention: and the Poets say, that this Gray-hound of Cephalus, was first of all fashioned by Vulcan in Monesian brass, and when he liked his proportion, he also quickned him with a soul, and gave him to Iupiter for a gift, who gave him away again to Europa, she also to Minos, Minos to Procris, and Procris gave it to Cephalus: his nature was so resistable, that he overtook all that he hunted, like the Teumesian Fox. Therefore Iupiter to avoid confusion, turned both the in∣comprehensible Beasts into stones. This Molos〈…〉〈…〉, or Molossus Dog, is also framed to attend the folds of Sheep, and doth defend them from Wolves and Theeves, whereof Virgil writeth thus:

Veloces Spartae caetul••s acremque Molossum Pasce sero pingui, nunquam custodibus illis Nocturnum stabulis furem incursusque luporum Aut imparatos a tergo horrebis Iberos.

These having taken hold, will hardly be taken off again, like the Indian and Persian Dogs, for which cause they are called incommodestici, that is, modi nescii, such as know no mean, which caused Horace to give counsel to keep them tyed up, saying:

Teneant acres lora molossos.

The people of Epirus do use to buy these Dogs, when they dye, and of this kinde were the Dogs * 1.751 of Scylla, Nicomedes, and Eupolides. The Hircanian Dogs are the same with the Indain. The Poeonian, Persi∣an, and Median, are called Syntheroi, that is companions, both of hunting, and fighting, as Gratius writeth:

—Indociliis dat proelia Medus.

The Dogs of Loeus, and Lacen••, are also very great, and fight with Bores. There are also a kinde * 1.752 of people called Cynamolgi, neer India, so called, because for one half of the year they live upon the milk of great Dogs, which they keep to defend their Countrey from the great oppression of wilde Cattel, which descend from the Woods and Mountains of India unto them yearly, from the Sum∣mer solstice to the middle of Winter, in great numbers or swarms, liee Bees returning home to their Hives and Hony-combes: These Cattel set upon the people, and destroy them with their horns, except their Dogs be present with them, which are of great stomach and strength, that they easily tear the wilde Cattel in pieces, and then the people take such as be good for meat to them∣selves, and leave the other to their Dogs to feed upon: the residue of the year they not only hunt * 1.753 with these Dogs, but also milk the females, drinking it up like the milk of Sheep or Goats. These great Dogs have also devouted men, for when the servant of Diogenes the Cynick, ran away from * 1.754 his master, being taken again and brought to Delphos, for his punishment he was torn in pieces by Dogs. Euripides also is said to be slain by Dogs; whereupon came the proverb Cunos dike, a Dogs revenge: for King Archelaus had a certain Dog which ran away from him into Thracia, and the Thracians (as their manner was) offered the same Dog in sacrifice, the King hearing thereof, laid a punishment upon them for that offence, that by a certain day they should pay a talent; the people breaking day, suborned Euripides the Poet (who was a great favourite of the Kings) to mediate for them, for the release of that fine: whereunto the King yeelded: afterward as the said King returned from hunting, his Dogs stragling abroad, met with Euripides, and tore him in pieces, as if they sought revenge on him, for being bribed against their fellow which was slain by the Thracians. But concerning the death of this man, it is more probable, that the Dogs which killed him, were set on by Aridaeus and Cratenas, two Thessalian Poets, his emulators and corrivals in Poetry, which for the advancement of their own credit, cared not in most savage and barbarous manner, to make away a better man then themselves. There were also other famous men which perished by Dogs, as Actaeon, Thrasus, and Linus; of Thrasus, Ovid writeth thus;

Praedaque sis illis quibus est Laconia Delos Ante diem rapto non adeunda Thraso.

And of Linus and Actaeon in this manner;

Quique verecundae speculantem membra Dianae, Quique Crotopiaden diripuere Linum.

Lucian that scoffing Apostate, who was first a Christian, and afterward endevoured all his wit to rail at Christian Religion, even as he lacerated and rent his first profession, so was he rent in pieces by Dogs; and Heraclitus the Philosopher of Athens, having been long sick, and under the hands of * 1.755 Physitians, he oftentimes anointed his body with Bugils sewet, and on a day having so anointed himself, lying abroad sleeping in the Sun, the Dogs came, and for the desire of the fat tore his body in pieces. I cannot here forget that memorable story of two Christian Martyrs, Gorgonius and Do∣rotheus, * 1.756 which were put to death under Diocletian in the ninth persecution, and when they were dead, their carkases were cast unto hungry Dogs of this kinde, kept for such purposes, yet would not the Dogs once so much as stir at them, or come neer to touch them; and because we may judge that the ravening nature of these creatures was restrained by divine power: We also read that when Benignus the Martyr, by the commandment of Aurelian, was also thrown alive to be devoured of these Dogs, he escaped as free from their teeth, as once Daniel did from the Lyons den. I may also adde unto these the Dogs of Alania and Illyria, called Mastini, who have their upper lips hang over their neather, and look fierce like Lyons, whom they resemble in neck, eyes, face, colour, and nails; falling upon Bears, and Boars, like that which Anthologius speaketh of, that leaped into the Sea after a Dolphin, and so perished; or that called Lydia, slain by a Boar; whose Epitaph Martial made as followeth:

Amphitheatrales inter nutrita magistros Venatrix silvis aspera, blanda domi, Lydia dicebar, domino fidissima dextro, Qui non Erigones mallet habere Canem, Nec qui Dictaea Cephalum de gente secutus, Lucifer•• pariter venit ad astra deae. Non me longa dies, nec inutilis abstulit aetas, Qualia Dulychio fata fuere cani. Fulmineo spumantis apri sum dente perempta, Quantus erat Calydon, aut Erymanthe tuus. Nec queror, infernas quamvis cito rapta per ••mbras: Non potui fato nobiliore mori.

There be in France certain great Dogs (called Auges) which are brought out of Great Britain, to * 1.757 kill their Bears, Wolves, and wilde Boars; these are singularly swift and strong, and their leaders,

the better to arm them against the teeth of other Beasts, cover some of their parts with thick clouts, and their necks with broad collars, or else made of Badgers skins. In Gallia Narbon, they call them Limier, and the Polonians call all made Dogs for the Wolf, and such like Beasts, Vislu: and peculiarly for the Bear and Bore, Charzii, for Hares and Fowl, Pobicdnizcii, and Dogs of a middle scantling betwixt the first and the second, Psii.

Gray-hounds are the least of these kindes, and yet as swift and fierce as any of the residue, re∣fusing no kinde of Beast, if he be turned up thereunto, except the Porcupine, who casteth her sharp pens into the mouth of all Dogs. The best Gray-hound hath a long body, strong and reasonable * 1.758 great, a neat sharp head, and splendent eyes, a long mouth, and sharp teeth, little ears and thin gristles in them; a straight neck, and a broad and strong breast, his fore-legs straight and short, his hinder-legs long and straight, broad shoulders, round ribs, fleshy buttocks, but not fat, a long tail, strong and full of sinews, which Nemesian describeth elegantly in these verses;

—Sit cruribus altis Costarum sub fine decenter prona carinam: Renibus ampla satis validis diductaque coras Sit rigidis, multamque gerat sub pectore lato, Quae sensim rursus sicca se colligat alvo: Cuique nimis inblles fluitent in cursibus aures. Elige tunc cursu facilem, facilemque recursu, Dum superant vires, dum laeto flore juventus.

Of this kinde, that is a way the best to be chosen among the whelps, which weigheth lightest: for it will be soonest at the game, and so hang upon the greater beasts hindering their swiftness, untill the stronger and heavier Dogs come to help: and therefore besides the marks, or necessary good * 1.759 parts in a Gray-hound already spoken of, it is requisite that he have large sides, and a broad mid∣riffe or film about his heart, that so he may take his breath in and out more easily; a small belly, * 1.760 for if it be great, it will hinder his speedy course; likewise that he have long legs; thin and soft hairs; and these must the Hunter lead on the left hand if he be a foot, and on the rig•••• hand if he be on Horseback.

The best time to try them, and train them to their game, is at twelve months old, howbeit some * 1.761 hunt them at ten months, if they be males, and at eight months, if they 〈◊〉〈◊〉 female; yet is it surest not to strain them, or permit them to run any long course till they be twenty months old, ac∣cording to the old verse;

Libera t••••c primum consuescant colla ligari, Iam cum bis denos Phoebe reparaverit ortus, Sed parvos vallis spatio septove novelli Nec cursus virtute parem, &c.

Keep them also in the leam or slip while they are abroad, untill they see their course, I mean, the * 1.762 Hare or Deer, and loosen not a young Dog, till the game have been on foot a good season, lest if he be greedy of the prey he strain his limbs till they break. When the Hare is taken, divide some part thereof among your Dogs, that so they may be provoked to speed by the sweetness of the flesh.

The Lacedemon Gray-hound was the best breed, they were first bred of a Fox and a Dog, and * 1.763 therefore they were called Alopecides, these admit copulation in the eight moneth of their age, and sometime in the sixt, and so continue bearing as long as they live, bearing their burthen the sixth part of a year, that is, about sixty days, one or two, more or less; and they better conceive, and are more apt to procreation while they are kept in labour, then when they lie idle without hunting. And these Lacedemon Dogs differ in one thing from all other Dogs whatsoever, for whereas the male * 1.764 out-liveth in vulgar Dogs of all Countries the female, in these the female out-liveth the male, yet the male performeth his labour with more alacrity, although the female have the sharper sense of smelling.

The noblest kinde of Dog〈…〉〈…〉 or the H〈…〉〈…〉eep ••ome, unless they be led abroad, and seldom bark: * 1.765 they are the best which 〈…〉〈…〉, for which cause they use this artificial invention to stretch their necks; they dig a deep hole in the earth, wherein they set the Gray-hounds meat, who being hungry, thrusteth down his head to take it, but 〈…〉〈…〉ng it to be pa•••• his reach, stretcheth his neck above the measure o•• nature, by custom whereof, 〈◊〉〈◊〉 neck is very ••uch lengthened. Other * 1.766 place the Gray-hound in a ditch, and his meat above him, and so he reacheth upward, which is more probable. It is the property of these Dogs to be angry with the lesser barking Curs, and they will not run after every trifling Beast, by secret instinct of nature, discerning what kinde of Beast is worthy or unworthy of their labour, disdaining to meddle with a little or vile creature. They are nourished with the same that the smaller hunting Dogs are; and it is better to feed them with milk then whay. There are of this kinde called Veltri, and in Italian, Veltro; which have been procreated by a Dog and Leopard, and they are accounted the swiftest of all other. The Gray-hounds which are most in request among the Germans, are called Windspill, alluding to compare their swiftness

with the winde, the same are also called Turkischwind and Hetzhund, and Falco a Falcon, is a common name whereby they call these Dogs. The French make most account of such as are bred in the Mountain of Dalmatia, or in any other Mountains, especially of Turkey; for such have hard feet, long ears, and bristle tails.

There are in England and Scotland, two kindes of hunting Dogs, and no where else in all the world; the first kinde they call in Scotland, Ane Rache, and this is a foot-smelling creature, both of wilde Beasts, Birds, and Fishes also, which lie hid among the Rocks; the female hereof in England, is called a Brache. The second kinde is called in Scotland, a Sluth-hound, being a little greater then the hunting Hound; and in colour for the most part brown, or sandy-spotted. The sense of smelling is so quick in these, that they can follow the foot-steps of theeves, and persue them with violence untill they overtake them; and if the theef take the water, they cast in themselves also, and swim to the other side, where they finde out again afresh their former la∣bour, untill they finde the thing they seek for: for this is common in the Borders of England and Scotland, where the people were wont to live much upon theft; and if the Dog brought his leader unto any house, where they may not be suffered to come in, they take it for granted, that there is both the stollen goods, and the theef also hidden.

The Hunting Hound of Scotland called RACHE, and in English a HOUND.

[illustration]

The SLVTH-HOVND of Scotland, called in Germany a SCHLATTHVND.

[illustration]

The English BLOOD-HOVND.

[illustration]

WE are to discourse of lesser hunting Dogs in particular, as we finde them remembred in any Histories & descriptions, Poets or other Authors, according to the several Countries of their breed and education; and first for the British Dogs, their nature and qualities hereafter you shall have in a several discourse by it self. The Blood-hound differeth nothing in quality from the Scottish Sluth-hound, saving they are greater in quantity, and not alway of one and the same colour; for among them they are sometime red, sanded, black, white, spotted, and of such colour as are other Hounds, but most commonly brown or red.

The vertue of smelling called in Latine, Sagacitas, is attributed to these as to the former hunt∣ing Hound, of whom we will first of all discourse, and for the qualities of this sense, which maketh the Beast admirable, Plautus seemeth to be of opinion, that it received this title from some Magi∣cians or sage Wisards (called Sagae) for this ••e saith, speaking of this Beast: ••anem hanc esse quidem * 1.767 Magis par fuit: nasum aedepol sagax habet: It is also attributed to Mice, not for smelling, but for the sense of their palace or taste; and also to Geese: In a Dog it is that sense which searcheth out and descryeth the rousts, fourms, and lodgings of wilde Beasts, as appeareth in this verrse of L〈…〉〈…〉s Andronicus.

—Cum primis fida Canum vis Dirige oderisequos ad certa cubilia canes.

And for this cause it hath his proper Epithets, as Odora canum vis, promissa canum vis, & naribus ••••••es, & utilis: P••ncianns called this kinde Plaudi, for so did Festus before him, and the Germans, Spurhund; and Leidthund, Iaghund▪ because their ears are long, thin, and hanging down, and they differ not from vulgar Dogs in any other outward proportion, except only in their cry or barking voyce.

The nature of these is, being set on by the voyce and words of their leader, to cast about for the sitting of the Beast, and so having found it, with continual cry to follow after it till it be wearyed, without changing for any other; so that sometimes the Hunters themselves take up the Beast, at least wise the Hounds seldom fail to kill it. They seldom bark, except in their hunting chase; and then they follow their game through woods, thickets, thorns, and other difficult places, being al∣way * 1.768 obedient and attentive to their leaders voyce, so as they may not go forward when lie forbid∣deth, nor yet remain neer to the Hunters, whereunto they are framed by Art and discipline, rather then by any natural instinct.

The White Hounds are said to be the quickest sented and surest nosed, and therefore best for the Hare: the black ones for the Boar, and the ded ones for the Hart and Roe: but hereunto I cannot agree, because their colour, (especially of the two later) are too like the game they hunt; although there can be nothing certain collected of their colour, yet is the black Hound harder and better able to endure cold, then the other which is white. In Italy they make account of the spotted one; espe∣cially white and yellowish, for they are quicker nosed: they must be kept tyed up 〈◊〉〈◊〉 they hunt, yet so as they be let loose now and then a little to ease their bellies, for it is necessary that their 〈…〉〈…〉 be kept sweet and dry.

It is questionable how to discern a Hound of excellent sense, (yet as Blondus saith) the square * 1.769 and flat nose is the best sign and index thereof: likewise a small head, having all his legs of

equal length, his breast not deeper then his belly, and his back is plain to his tail, his eyes quick, his ears long hanging, but sometimes stand up: his tail nimble, and the beak of his nose alway to the earth, and especially such as are most silent or bark least.

There are some of that nature, who when they have found the Beast they will stand still untill their * 1.770 Hunter come, to whom in silence by their face, eye, and tail, they shew their game. Now you are to observe the divers and variable disposition of Hounds in their finding out of the Beast: some, when they have found the footsteps go forward without any voyce or other shew of ear or tail. Again, another sort, when they have found the footings of the Beast, prick up their ear a little, but either bark, or wag their tails; other will wag their tail, but not move their ears, other again wring their faces, and draw their skins through over much intention, (like sorrowful persons) and so fol∣low the sent, holding the tail immoveable.

There be some again, which do none of these, but wander up and down, barking about the surest marks, and confounding their own foot-steps with the Beasts they hunt, or else forsake the way, and so run back again to the first head; but when they see the Hare, they tremble and are afraid, not daring to come near her, except she run away first: these with the other, which hinder the cunning labours of their colleagues, trusting to their feet, and running before their betters, deface the best mark, or else hunt counter (as they tearm it) take up any false sent for the truth, or which is more reprehensible, never forsake the high ways, and yet have not learned to hold their peace: unto these also you may adde those which cannot discern the footings or pricking of the Hare, yet will they run speedily when they see her, or else at the beginning set forth very hot, and afterward tyre, and give over lazily; all these are not to be admitted into the kennel of good Hunds.

But the good and approved Hounds on the contrary, when they have found the Hare, make shew thereof to the Hunter, by running more speedily, and with gesture of head, eyes, ears, and tail, wind∣ing to the Hares muse, never give over prosecution with a gallant noise, no not returning to their leaders, lest they lose advantage: they have good and hard feet, and are of stately stomacks, not giving over for any hate, and fear not the rocks or other mountain places, as the Poet expresseth:

Quae laus prima canum? quibus est audacia praeceps: Quae nunc elatis rimantur naribus auras: Et perdunt clamore feram, dominumque vocando Insequitur tumulosque canis camposque per omnes. Venandi sagax virtus viresque sequendi, Et nunc demisso quaerunt vestigia rostro. Increpitant quem si collatis effugit armis, Noster in arte labor positus, spes omnis in illa, &c.

And therefore also it is good oftentimes to lead the Hounds to the Mountains for exercise of their feet, when you have no Hare or other Beast.

And whereas the nature of this Hare is, sometimes to leap and make headings, sometimes to tread softly, without any great impression in the earth, or sometimes to lye down and ever to leap or jump out & in to her own fourm or sitting, the poor Hound is so much the more busied and troubled to retain the small savour of her footings which she leaveth behinde her: for this cause also it is to * 1.771 be noted, that the Hound must be holp not only with the voyce, eye, and hand of the Hunter, but also with a seasonable time, for in frosty weather the savour congealeth and freezeth with the earth, so as you cannot hunt with any certainty untill the thaw thereof, or till the Sun arise.

Likewise if rain fall betwixt the going of the Hare and the hunting time, you cannot hunt till the water be dryed up, for the drops disperse the sent of the Hare, and the dry weather recollecteth it again. The Summer time also is not for hunting, by reason the heat of the earth consumeth the savour, and the night being then but short, the Hare travelleth but little, feeding only in the even∣ing and morning. Likewise the fragrancy of every green herb yeeldeth such a savour, as doth not a little obliterate, and oversway the savour of the Beast: and therefore Aristotle in his Wonders, sheweth that in Aetna in the Summer time, there are such plenty of sweet smelling flowers, especially of Violets, which overcome the nostrils of the Hounds, so as in vain they follow the Hare. The best time therefore for hunting with these Hounds is the Autumn or fall of the leaf, because that * 1.772 then the odours of herbs are weakned, and the earth barer then at other times. The best manner to teach these Hounds, is to take a live Hare and trail her after you upon the earth, now one way, now another; and so having drawn it a convenient space, hide it in the earth; afterward set forth your Hound neer the trail, who taking winde, runneth to and fro neer the woods, fields, pastures, path-ways, and hedges, untill he finde which way the Hare is gone, but with a soft and gentle pace, untill at length coming neer the lodged Hare, he mendeth his pace, and bestirreth himself more speedily, leaping upon his prey like some Serpent, or as an arrow shot out of a Bow, and so tearing it in pieces or killing it with joy, loadeth himself with his conquest, and bringeth it to his Master with triumph, who must receive both Dog and it, with all tokens of love into his own bosome, which thing caused Nemesian to write thus;

Quae fre••a si Morinum dubio refluentia ponto, O quanta est merces, & quantum impendia supra

Si non ad speciem menturosque decores Protinus, haec una est catulis jactura Britannis. —Diversa Britannia mittit Veloces, nostrique orbis venatibus aptos.

There are divers Countrey Dogs like unto these, as the Geloni and Gnosii, which caused Ovid to * 1.773 reckon and call Ichnobates one of Actaeons Dogs Gnosius: whom Oppianus compareth to the Polypus fish, which smelling in the waters the leaves of Olives, by the sent is drawn to the land to eat them. The Spanish Dogs whom the French call Espagneulx, have long ears, but not like a Braches, and by their noses hunt both Hares and Conies, they are not rough, but smooth haired. The Tuscan Dogs are commended by Nemesian; notwithstanding, they are not beautiful to look upon, having a deep shaggy hair, yet is their game not unpleasant.

Quin & Tuscorum uon est extrema voluptas Saepe Canum: forma est illis licet obsita villo, &c. Haud tamen injucunda dabunt tibi munera praedae, &c. Atque etiam leporum secreta cubilia monstrant.

The Ʋmbrian Dog is sharp nosed, but fearfull of his sport, as Gratius expresseth.

—Aut exigit Ʋmber Nare sagax e calle feras, At fugit adversus idem quos efferent hostes Tanta foret virtus; & tantum vellet in armis.

The Aetolian Dogs have also excellent smelling noses, and are not slow or fearful, whom Gratius expresseth as followeth:

At clangore citat, quos nondum conspicit apros, Aetola quaeounque Canis de stirpe (malignum Officium) &c.— Seu frustra nimius properat furor, Mirum quam celeres & quantum nare metentur:

The French Dogs are derived or propagated of the Dogs of Great Britain, and are swift and quick sented, but not all, for they have of divers kindes, as Gratius expresseth in these words;

Magnaque diversos extollit gloria Celtas.

They are very swift, and not sharp nosed, wherefore they are mingled in generation with the Ʋm∣brian Dogs, and therefore he celebrateth in many verses, the praise of the first Hunter (as he taketh him.) Hagno Baeonius and his Dog Metagon, and afterward the Dog Petronius: but it may be, that by Metagon, he meaneth the Dogs of Lybia, because there is a City of that name: and by Petronius the Dogs of Italy, for Petronia is a river that falleth into Tiber.

The Grammarians call a Dog engendered of a Hound, and an ordinary French Dog, Vertagus, a Tumbler: because he setteth himself to hunting, and bringeth his prey to his Master, whereupon Martial made this Distichon:

Non sibi, sed Domino venatur vertagus acer, Illaesum leporem qui tibi dente seret.

The WATER SPAGNEL.

[illustration]

Such be also other smelling Dogs, called in the German tongue (Lochundle) that is, Ter∣riars or Beagles: these will set upon Foxes and Badgers in the earth, and by biting expel them out of their dens; whereof Ari∣stotle reporteth a wonder, that one of them followed a Fox un∣der the ground in Boeotia, and there made so great a noise by barking, that the Hunters went also into the Cave, where they saw many strange things which they related to the chief Magi∣strate.

Unto all these smelling Dogs, I may also adde the water Spag∣nel, called in French, Barbeti;

and in Germany (Wasserhund:) who is taught by his Master to seek for things that are lost, (by words and tokens) and if he meet any person that hath taken them up, he ceaseth not to bay at him, and follow him till he appear in his Masters presence. These also will take water-fowl, and hunt Otters and Beavers, (although Hounds also will do the same) and watch the stroke of a Gun when the fowler shooteth, and instantly run into the water for the dead fowl, which they bring to their Ma∣ster. They use to shear their hinder parts, that so they may be the less annoyed in swimming; whose figure is in the bottom of the former page described.

I may here also adde the Land-Spagnel, at∣tending

[illustration]

a Hawk, who hath no proper name in English, except from the fowl he hunteth; for which cause the French call them Dogs of the Quails; and the Germans, Vogel-hund, a fowl-Hound; although all Birds little fear Dogs, except the Bustard, who hath a heavy body, and is not able to fly far: yet are these taught by Falconers to retrive and raise Partridges, for they first take them into the fields, and shew them Partridges, whom after they have savoured twice or thrice, by custom they remember, and being uncoupled, will bestir themselves into all corners to finde them, be∣ing after a while very proud of employment, and very uncerstanding in their game: they are for the most part white or spotted, with red or black: the Polonians call them (Pobicnitzii) and a Poet describeth them thus:

Nare sagax alius, campisque undisque volucres Quaerit, & aduncus huc indefessus & illin. * 1.774 Discurrit.—

Of the mixt kinde of Dogs calleed in English MANGRELS or MONGRELS.

THose we call Mangrels, which though they be on both sides propagated by Dogs, yet are they not of one kinde: for as once Dogs coupled with Asses, Leopards, Lyons, Tygers, Apes, or any such Beasts, according to the old Verse;

Cani congeneres Lupus, Vulpes, Hyaena, Tygris.

So now it is ordinary for the Gray-hound to couple with the Mastive, the Hound with the Gray-Hound, the Mastive with the Shepheards Dog, and the Shepheards Dog with any other Cur or Beagle: of these kindes we will now speak in order. And it is not to be omitted, that this commixti∣on of kindes have been invented by Hunters for the amendment of some natural fault, or defect they found in the Monophyli, that is, one single kinde, and so hereby they added some qualities to their kinde which they wanted before either in strength of body, or craft of wit: for they derive both of these from their Sires, wherefore Oppianus declareth, that in the commixtion of Dogs, the Anci∣ents * 1.775 coupled together these kindes, the Arcadians with the Eleians, the Cretensians with the Paeonians, the Garians with the Thracians, the Lacedemonians with the Tyrrhenian, the Sarmatian with the Iberian, and the Gallican Dogs with the Ʋmbrian, because they want the quick sense of smelling: according to these verses:

Quondam inconsultis mater dabit Ʋmbrica Gallis Sensum agilem, traxere animos de parte Gelonae Hyrcano & vanae tantum Calydonia linguae Exibit vitium patre emendata Molosso.

These Dogs so generated are peculiarly tearmed in Greek, Hybris, and Hybrida, as Porphyrius, writeth. The French Wolves were wont to have a Dog for their Captain or Leader, and it is ordinary for Wolves and Dogs to couple together, as by experience it hath been observed: And it is certain, that Mastive Dogs had their first beginning from this copulation, wherefore Virgil calleth one of these Dogs Lycisca.

—Referensque lupum torvo ore Lycisca.

The Dogs which are bred of Thoes, are commended for their rare qualities and understanding parts in the time of Wars, by Hagnon Boeotius in these verses;

Hic & semiferam thoum de sanguine prolem Seu norit voces, seu nudi ad pignora martis Et subiere astu, & parvis domuere lacertis Vulpina specie.—

The Dogs of Hircania do of themselves run into the Woods, (like adulterers) and seek out the Tygers to engender with them, which thing Gratius remembreth elegantly in many verses:

—Ʋltroque gravis succedere Tigri Ausa canis, majore tulit de sanguine foetum, Excutiet silva magnus pugnator adepta.

In the rank of these Mangrels, I may adde in the next place those Dogs, called by the Graecians, * 1.776 Symmaschi, and Somatophylakes, because they attended upon men in their travels and labors to defend them, and are taught to fight for them, both against men and other beasts; wherein they are as ready to take knowledge of violence offered to their Master, and also to revenge or hinder it, as a reasonable creature can be. These are called of the Latines, Canes socii defensores, sociable Dogs; of which there be two sorts, the first, is lesser, being of rough and long curled hair, his head covered with long hair, of a pleasant and tractable disposition, never going far from his Master, such was the Dog of Tobit, and the Dog of Godrus the Poet, called Chiron, whereof Iuvenall maketh mention; whose benevolence and ready minde toward their keepers and nourishers may appear by this story of Colophonius.

Upon a season, he with a Servant; and a Dog, went to a certain Mart to buy Merchandise, and * 1.777 as they travelled, his Servant which carryed the purse, diverted a little out of the way, to perform the work of nature, and the Dog followed him: which being done, he forgat to take up the Purse of mony that had fallen from him to the ground in that place, land so departed; the Dog seeing the purse, lay down beside it, and stirred not a foot; afterward the Master and man went forward, mis∣sing their Dog, and not their money, untill they came to their Mart or Fair, and then for want of mony were constrained to return back again without doing any farther thing: wherefore they re∣solved to go back again the same way they came, to see if they could hear of their mony, and at last when they came to the place where the servant had left the purse, there they found both Dog and mony together; the poor Cur scarse able to see or stand for hunger: when he saw his Master and the servant come unto him, he removed from the earth, but life not able to carry any longer in his body, at one and the same time in the presence of his friends and nourishers he also dyed, and took of them both his last farewel, through the faithful custody of their forgotten goods; for which it is apparent, that one part of their faithful disposition is, to keep their nourishers goods committed un∣to them, as shall be afterward more at large manifested.

Their watchful care over their Masters may appear also by these stories following, for the Dogs * 1.778 of Xantippus followed their Master to the Ship, at what time he was forewarned by the Oracle to depart out of Athens, by reason of the Persians war in Greece, and so they sailed with him to Salamine; and as they sailed by the way he commanded one of them to be cast into the Sea, who continued swimming after the Ship untill he dyed, for which cause his Master buryed him.

When Gelon the Syracusan, in his sleep had a fearful dream, that he was strucken with fire from Heaven, and with impression of fear, cryed out very lamentably: his Dog lying beside him, and * 1.779 thinking that some peril or theef was doing violence to his Master, he presently leaped up to the bed, and with scratching and barking awaked him, and so was he delivered from a horrible fear, by the barking of his Dog.

The Tyrians which have the best and the first purple in the world, are said in History to have it by the first occasion of Hercules Dog. Hercules falling in love with a Nymph called Tyro, and travel∣ling toward her with his Dog, he saw the purple fish creeping upon a stone, the hungry Dog caught the fish to eat it and having devoured it, his lips were all dyed or coloured with the same: when the Virgin Nymph saw that colour upon the Dogs lips, she denyed the love of Hercules, except he could bring her a garment of that colour, whereupon the valiant man knowing by what occasion the Dogs lips received such a tincture, went and gathered all the purple fishes and worms he could finde, and pressing their blood out of them, therewithal coloured a garment, and gave it to the Nymph; for re∣ward whereof, he possessed the Virgin, being by this means the first inventor of the Phoenician tin∣cture.

Among these are to be remembred those loving Dogs, who either have fought for their Masters * 1.780 and so defended them, or else declared them that murdered their keepers, or that which is more ad∣mirable, leaped into the burning fires which consumed the dead bodies of their nourishers. Such an one was the Dog of Calvus, who being slain in a certain civil War at Rome, and his enemies coming about him to cut off his head, his poor Dog interposed his body betwixt the blows, and would not suf∣fer any foe once to touch his Masters carcass, untill by more then six hundred souldiers the Dog was cut in pieces, so living and dying a most faithful companion and thankful friend to him that fed him.

The like was in a Dog of Darius the last King of the Persians, after he was slain by Besus and Narba∣zanes in the battel against Alexander, & so did the Dog of Silanien fight for his Master against theeves, * 1.781 and when he was slain, he departed not from the body, but kept it warily from Dogs, Birds, or wilde Beasts, sitting upon his privy parts, and covering them untill the Roman Captains came and buryed it.

But most admirable was the love of a certain Dog to his Master punished with death, for the fact * 1.782 against Germanicus. Among other, this Dog would never go from the prison, and afterward when his Masters dead body was brought in the presence of many Romans, the Cur uttered most lament∣able and sorrowful cryes; for which cause one of the company threw unto him some meat, to

see if that would stop his mouth, and procure silence: but the poor Dog took up the meat, and car∣ryed to his masters mouth, not without the singular passion of the beholders: at last the body was taken up and cast into the river Tiber, the poor Dog leaped in after it, and endeavoured by all the means his weakness could afford, to keep it from sinking, in the presence of an innumerable multi∣tude, which without tears could not look upon the loving care of this brute beast.

The Dogs of Gelon, Hieron, Lysimachus, Pyrrhus King of Epirus, Polus the Tragoedian, and Theodorus, leaped into the burning fires which consumed their masters dead bodies. Nicias a certain Hunter going abroad in the Woods, chanced to fall into a heap of burning coals, having no help about him but his Dogs, there he perished, yet they ran to the high ways, and ceased not with bark∣ing and apprehending the garments of passengers, to shew unto them some direful event: and at last one of the travellers followed the Dogs, and came to the place where they saw the man con∣sumed, and by that conjectured the whole story. The like did the Dogs of Marius Caesarinus, for by howling they procured company to draw him out of a deep Cave, whereinto he was fallen on Horse-hack, and had there perished (being alone) except his Hounds had released him. But that * 1.783 Dogs will also bewray the murtherers of their friends and masters, these stories following, may evi∣dently manifest.

As King Pyrrhus by chance travelled in his Countrey, he found a Dog keeping a dead corps, and * 1.784 he perceived that the Dog was almost pined, by tarrying about the body without all food, where∣fore taking pity on the beast, he caused the body to be interred, and by giving the Dog his belly full of meat, he drew him to love him, and so led him away: afterward as Pyrrhus mustered his souldiers, and every one appeared in his presence, the Dog also being beside him, he saw the mur∣therers of his master, and so not containing himself, with voyce, tooth, and nail, he set upon them: the King suspecting that which followed, examined them if ever they had seen or known that Dog, they denyed it, but the King not satisfied, charged them that surely they were the murtherers of the Dogs Master, (for the Dog all this while remained fierce against them) and never barked be∣fore their appearance, at the last their guilty consciences brake forth at their mouths and tongues end, and so confessed the whole matter.

The like was of two French Merchants which travelled together, and when they came into a cer∣tain * 1.785 Wood, one of them rose against the other for desire of his money, and so slew him and buryed him. His Dog would not depart from the place, but filled the Wood with howlings and cries; the murtherer went forward in his journey, the people and Inhabitants neer the said Wood, came and sound both the murdered corps, and also the Dog, which they took up and nourished till the Fair was done, and the Merchants returned, at which time they watched the high wayes, having the Dog with them, who seeing the murtherer, instantly made force at him without all provocation, as a man would do at his mortal enemy; which thing caused the people to apprehend him, who being examined, confessed the fact, and received condign punishment for so foul a deed.

To conclude this discourse with one memorable story more out of Blondus, who relateth that there was a certain woman neer Paris, who was beloved of two young men; one of them on a day took his staffe and his Dog, and went abroad (as it was thought, of purpose to go to his love) but it happened that by the way he was murthered and buryed, and the Dog would not depart from the grave of his Master: at the last, he being missed by his father and brethren, one of them went also to seek him, and see what was become of him, and so seeking, found the Dog lying upon his grave, who howled pitifully when he saw his Masters brother: the young man caused the ground to be opened, and so found the wounded corps of his brother, which he brought away, and caused to be buryed till the murtherer could be described: afterward in process of time, the Dog in the presence of the dead mans brethren espied the murtherer, and presently made force upon him very eagerly; which the brethren suspecting, apprehended him, and brought him before the Governours of the City, who examining him with all the policies they could invent, what should be the occasion, why the Dog should so eagerly fly upon him at all times, whensoever he was brought into his presence, could not get any confession of the fact from him: then the Magistrate adjudged, that the young Man and the Dog should combate together.

The Dog was covered with a dry sod skin in stead of armour, and the murtherer with a spear, and * 1.786 on his body a little thin linnen cloath, both came forth to fight, and so the man presently made force at the Dog, who leaping up to the face of the murtherer, took him fast by the throat, and overthrew him, whereat the wretch amazed, cryed out, saying, take pity on me you reverend Fathers, and pull off the Dog from my throat, and I will confess all; the which they performed, and he likewise de∣clared the cause and manner of the whole murther, for which thing he was deservedly put to death. And thus far of the lesser sociable Dogs, now followeth the second kinde of the greater.

The greater sociable Dogs of defence are such as souldiers use in wars, or else are accustomed to * 1.787 keep houses or cattel. This kinde ought to be horrible, fierce, strange and unacquainted with all, ex∣cept his Master, so that he be always at daggers drawing, and ready to fight with all which shall but lay their hands upon him, for which cause he ought to be instructed from his littering or infancy by art or continual discipline, to supply in him the defects of nature: let him be often provoked to wrath by boyes, and afterward as he groweth, let some stranger set upon him with weapon, as staffe or sword, with whom let him combate till he be wearied, and then let him tear some peece of the provokers garment, that so he may depart with a conceit of victory; after the fight tye him up fast, and suffer him not to straggle loóse abroad, but feed him thus tyed up, so shall he is

short time prove a strong defender, and eager combatant against all men and beasts which come to deal with him. Of this sort they nourish many in Spain, and in other places.

Such an one was the Dog of Phesaeus the Tyrant of Thessaly, being a very great and fierce Beast, * 1.788 and hurtful to all, except them who fed him daily. He used to set this Dog at his chamber dore to watch and guard him when he slept, that who so ere was afraid of the Dog, might not approach near without exquisite torments. Augeas gave one of these to the Poet Eupolis, who taught him by many signes and gestures for the love of his meat, to observe his servant Ephialtes, if at any time he stole mony from him. And at the last, the wily Dog observed the servant so narrowly, that he found him robbing his Masters coffers: wherefore he instantly fell upon him and tore him in pieces. The which Dog afterward died for sorrow of his Masters death; whereupon Aelianus saith, that the place of his death in Aegina was called the place of mourning, to the day of his writing.

Nicomedes King of Bythinia, had one of these Molossian great Dogs, which he nourished very tender∣ly, * 1.789 and made it very familiar with himself: it fell out on a time, that this King being in dalliance with his wife Ditizele, in the presence of the Dog, and she again hanging about the Kings neck, kis∣sing and provoking him to love with amorous gestures, the Dog thinking she had been offering * 1.790 some violence to his master the King, presently flew upon her, and with his teeth pulled her right shoulder from her body, and so left the amorous Queen to dye in the arms of her loving Husband: which thing caused the King to banish the Dog for ever out of his sight, for sorrow whereof he soon after dyed; but the Queen was most nobly buryed at Nicomedia in a golden Sepulcher: the which was opened in the raign of the Emperour Michael, son of Theophilus, and there the womans body was found whole and not putrefied, being wrapped in a golden vesture, which taken off, and tryed in a furnace, yeelded above an hundred and thirteen pounds of pure gold.

When a Dragon was setting upon Orpheus, as he was occupied in hawking, by his Dogs his life was saved, and the Dragon devoured. And when Caelius one of the Senators of Placentia being sick, was set upon by certain lewd fellows, he received no wound till his Dog was slain.

There was never any thing more strange in the nature of Dogs, then that which happened at * 1.791 Rhodes besieged by the Turk, for the Dogs did there discern betwixt Christians and Turks; for to∣wards the Turks they were most eager, furious, and unappeaseable but towards Christians, although unknown, most easie, peaceable and placidious, which thing caused a certain Poet to write thus:

His auxere fidem quos nostro fulva sub aere Arva & Carpathii defendit littora ponti. Pectora thoracum tunica sacrumque profano Miratur, nutrit que Rhodes, custodibus illis It noctes animosa Phalanx innexa trilici Seligit, & blande exceptum deducit ad Ʋrbem.

There were two hundred of these Dogs which brought the King of Garamants from banishment, rescuing him from all that resisted. The Colophonian and Castabalensian, or Caspian Dogs fought in all * 1.792 their battels: so likewise the Cimbrian, Hircanian, and Magnesian Dogs: these also the Spaniards used in India, to hunt out the naked people, falling upon them as fiercely as ever they would upon Bores, or other wilde Beasts, being pointed unto by their leaders finger. And for this cause was it, that Vas¦chus the Spaniard caused Pae〈…〉〈…〉 an Indian Lord, and three other his wicked companions to be cast unto Dogs for their unnatural lust: but the Inhabitunts of Caramair and Carib, do drive astay the Dogs, for through their admirable activity in casting darts, they pierce the Dogs ere ever they come neer them with poysoned arrows. And thus much for the great warlike defensive Dogs.

In the next place followeth the Shepheards Dog, called by Virgil, Pecuarius Canis: and this cannot * 1.793 properly be tearmed a dumb keeper; for there is no creature that will more stir, bark, and move noise, then one of these against thief or wilde beast. They are also used by Heards-men, Swine-heards, and Goat-Heards, to drive away all annoyances from their Cattel, and also to guide & govern them, in executing their masters pleasure upon signs given them, to which of the stragling Beasts they ought to make force. Neither is it requisite that this Dog be so large or nimble as is the Grey-hound, which is appointed for Deer and Hares.

But yet that he be strong, quick, ready, and understanding both for brauling and fighting, so as he may fear away and also follow (if need be) the ravening Wolf, and take away the prey out of his mouth; wherefore a square proportion of body is requisite in these Beasts, and a tolerable lightness of foot, such as is the Village Dog, used only to keep houses, and hereof also they are the best, who * 1.794 have the greatest or loudest barking voyces, and are not apt to leap upon every stranger or beast they see, but reserve their strength till the just time of imployment.

They approve also in this kinde above all other, the white colour; because in the night time they * 1.795 are the more easily discerned from the Wolf, or other noisome beast; for many times it falleth out, that the Shepheard in the twy-light, striketh his Dog instead of the Wolf: these ought to be well * 1.796 faced, black or dusky eyes, and correspondent nostrils of the same colour with their eyes, black ruddy lips, a crooked camoyse nose, a flat chap with two great broches, or long straight sharp teeth growing out thereof, covered with their lips, a great head, great ears, a broad brest, a thick neck; broad and solid shoulders, straight legs, yet rather bending inward then standing outward; great and thick feet, hard crooked nails, a thick tail which groweth lesser to the end thereof, then at

the first joint next the body, and the body all rugged with hair, for that maketh the Dog more ter∣rible; and then also it is requisite that he be provided of the best breed, neither buy him of a Hunter (for such an one will be gone at the sight of a Deer or Hare) nor yet of a Butcher, for it * 1.797 will be sluggish; therefore take him young, and bring him up continually to attend Sheep, for so will he be most ready that is trained up among Shepherds.

They use also to cover their throat and neck with large broad collars, pricked through with nails, * 1.798 for else if the wilde beast bite them in those places, the Dog is easily killed: but being bitten at any other place he quickly avoideth the wound. The love of such to the Cattel they keep is very great, especially to Sheep; for when Publius Aufidius Pontianus, bought certain flocks of Sheep in the farthest part of Ʋmbria, and brought Shepherds with him to drive them home; with whom the dogs went along unto Heraclea, and the Metapontine coasts, where the drovers left the Cattel; the Dogs for love of the Sheep yet continued and attended them, without regard of any man, and for∣raged in the fields for Rats and Mice to eat, untill at length they grew weary and lean, and so retur∣ned back again unto Ʋmbria alone, without the conduct of men, to their first Masters, being many daies journey from them.

It is good to keep many of these together, at the least two for every flock, that so when one of them is hurt or sick, the herd be not destitute; and it is also good to have these male and female, yet some use to geld these, thinking that for this cause they will the more vigilantly attend the flock: howbeit I cannot assent hereunto, because they are too gentle and lesse eager when they want their stones. They are to be taken from their Dam at two moneths old, and not before: and it is not good to give them hot meat, for that wil encrease in them madness, neither must they taste any of the dead carkasses of the Cattel, lest that cause them to fall upon the living; for when once they have taken a smatch of their bloud or flesh, you shall seldom reclaime them from that devouring appetite. The understanding of these Shepherds Dogs is very great, (especially in England) for the Shepherds will there leave their Dogs alone with the flocks, and they are taught by custom, to keep the Sheep with∣in the compass of their pasture, and discern betwixt grasse and Corn, for when they see the Sheep fall upon the Corn, they run and drive them away from that forbidden fruit of their own accord; and they likewise keep very safely their Masters garments and victuals from all annoyance untill their return. There is in Xenophon a complaint of the Sheep to the Shepherds concerning these Dogs: We marvel (said the Sheep) at thee, that seeing we yeeld thee milk, Lambs, and Cheese, whereupon thou feedest; nevertheless thou givest unto us nothing but that which groweth out of the earth, * 1.799 which we gather by our own industry; and whereas the Dog doth none of all these, him thou feedest with thine own hand, and bread from thine own trencher. The Dog hearing this complaint of the Sheep, replyed, That his reward at the Shepherds hand was just, and no more then he deserved, for (said he) I look unto you, and watch you from the ravening Wolf, and pilfering Theef, so as if once I forsake you, then it will not be safe for you to walke in your Pastures, for perill of death: whereunto the Sheep yeelded, and not replyed to the reasonable answer of so unreasonable a beast; and this complaint you must remember was uttered when Sheep could speak, as well as men, or else it noteth the foolish murmuring of some vulgar persons, against the chief Ministers of state, that are liberally rewarded by the Princes own hands, for their watchful custody of the Common-wealth. And thus much for the Shepherds Dog.

Of the VILLAGE-DOG, or HOVSE-KEEPER.

THis Village Dog ought to be fatter and bigger then the Shepherds Dog, of an elegant, square and strong body, being black coloured, and great mouthed, or barking bigly, that so he may * 1.800 the more terrifie the Theef, both by day and night, for in the night the beast may seize upon the robber before he discern his black skin, and therefore a spotted, branded, party coloured Dog is not approved. His head ought to be the greatest part of his body, having great ears hanging down, and black eyes in his head, a broad breast, thick neck, large shoulders, strong legs, a rough hair, short tail, and great nails: his disposition must not be too fierce, nor yet too familiar, for so he will faun upon the Theef as well as his Masters friend. Yet is it good that sometime he rise against the household servants, and alway against strangers, and such they must be as can wind a stranger afar off, and descry him to his Master by barking as by a watch-word, and setting upon him, when he ap∣procheth neer if he be provoked. Blondus commendeth in this kinde, such as sleep with one eye open and the other shut, so as any small noise or stir wake and raise him. It is not good to keep many of these curst Dogs together, and them few which be kept must be tyed up in the day time, that so they may be more vigilant in the night when they are let loose. There are of this kind which Mariners * 1.801 take with them to Sea, to preserve their goods on Ship-board, they chuse them of the greatest bodies and lowdest voice, like the Croatian Dog, resembling in hair and bigness, and such asare very watch∣ful, according to the saying of the Poet:

Exagitant & lar, & turba Diania fures, Pervigilantque lares, pervigilantque Canes.

And such also they nourish in Towers and Temples; in Towers, that so they may descry the ap∣proaching * 1.802 enemy when the Souldiers are asleep; for which cause, Dogs seen in sleep, signifie the careful and watchful wise, servants, or Souldiers, which foresee dangers and preserve publick and * 1.803 private good.

There was in Italy a Temple of Pallas, wherein were reserved the axes, instruments, and armour * 1.804 of Diomedes and his Colleagues, the which Temple was kept by Dogs whose nature was (as the Au∣thor saith) that when Grecians came to that Temple, they would faun upon them as if they knew them; but if any other Countreymen came, they shewed themselves wilde, fierce, and angry against them. The like thing is reported of a Temple of Vulcan in Aeina, wherein was preserved a perpetu∣all and unquenchable fire, for the watching whereof, were Dogs designed; who would faun and gently flatter upon all those which came chastly and religiously to worship there, leading them into the Temple like the familiars of their God; but upon wicked and evill disposed leud persons, they barked and raged, if once they endevoured so much as to enter either the Wood or Temple; but the true cause hereof was, the imposture of some impure and deceitful, unclean, diabolical spirits. And by the like instinct, Scipio Africanus was wont to enter into the Capitol, and command the Chappel of Jupiter to be opened to him, at whom no one of the Keepers Dogs would ever stir, * 1.805 which caused the Men keepers of the Temple much to marvel, whereas they would rage fiercely a∣gainst all other: whereupon Stroza made these Verses, falsly imputing this demonical illusion to divine revelation.

Quid tacitos linquam quos veri baud nescia Crete Nec semper mendax, ait aurea templa tuentes, Parcereque baud ulli solitos, (mirabile dictis) Docta Tyanaei Aratos senioris adora Non magioo cantu, sed quod divinitus illis Insita vis animo, virtutis gnara latentis.

The like strange thing is reported of a Temple or Church in Cracovia, dedicated to the Virgin Mary, wherein every night are an assembly of Dogs, which unto this day (saith the Author) meet * 1.806 voluntarily at an appointed hour, for the custody of the Temple, and those ornaments which are preserved therein against Theeves and Robbers: and if it fortune any of the Dogs be negligent and slack at the hour aforesaid, then will he bark about the Church untill he be let in, but his fellowes take punishment of him, and fall on him, biting and rending his skin, yea sometime killing him; and these Dogs have a set diet or allowance of dinner, from the Canons and Preachers of the Church, which they duely observe without breach of order; for to day two of them will goe to one Canons house, and two to anothers, and so likewise all the residue in turnes successively visit the several houses within the Cloister yard, never going twice together to one house, nor preventing the refection of their fellowes; and the story is reported by Antonius Schnebergerus for certain truth, upon his own knowledge.

Of the MIMICK, or GETULIAN-DOG, and the little MELITAEAN-DOGS of Gentlewomen.

[illustration]

THere is also in England two * 1.807 other sorts of Dogs, the figure of the first is here expres∣sed, * 1.808 being apt to imitate all things it seeth, for which cause some have thought that it was conceived by an Ape; for in wit and disposition it resembleth an Ape, but in face sharpe and black like a Hedge-hog, ha∣ving a short recurved body, very long legs, shaggie hair, and a short tail: this is cal∣led of some (Canis Lucernari∣us) these being brought up with Apes in their youth, learn very admirable and strange feats, * 1.809 whereof there were great plenty in Egypt in the time of King Ptolemy, which were taught to leap and play, and dance, at

the hearing of musick, and in many poor mens houses they served in stead of servants for divers uses.

These are also used by Players and Puppet-Mimicks to work strange tricks, for the sight whereof * 1.810 they get much money: such an one was the Mimicks dog, of which Plutarch writeth that he saw in a publick spectacle at Rome before the Emperor Vespasian. The Dog was taught to act a play, wherein were contained many persons parts, I mean the affections of many other Dogs: at last there was given him a piece of bread, wherein, as was said, was poison, having virtue to pro∣cure a dead sleep, which he received and swallowed: and presently after the eating thereof he be∣gan to reel and stagger to and fro like a drunken man, and fell down to the ground, as if he had been dead, and so lay a good space not stirring foot nor limb, being drawn up and down by divers persons, according as the gesture of the Play he acted did require, but when he perceived by the time and other signes that it was requisite to arise, he first opened his eyes, and lift up his head a little, then stretched forth himself like as one doth when he riseth from sleep; at the last up he getteth and run∣neth to him to whom that part belonged, not without the joy and good content of Caesar and all other the beholders.

To this may be added another story of a certain Italian about the year 1403. called Andrew, who had a red Dog with him of strange feats, and yet he was blind. For standing in the Market place, compassed about with a circle of many people, there were brought by the standers by ma∣ny Rings, Jewels, Bracelets and pieces of gold and silver, and there within the circle were covered with earth, then the Dog was bid to seek them out, who with his nose and feet did presently find and discover them; then was he also commanded to give to every one his own Ring, Jewel, Brace∣let, or money, which the blind Dog did perform directly without stay or doubt. Afterward the standers by, gave unto him divers pieces of coin, stamped with the images of sundry Princes, and then one called for a piece of English money, and the Dog delivered him a piece, another for the Emperors coin, and the Dog delivered him a piece thereof; and so consequently every Princes coin by name, till all was restored: and this story is recorded by Abbus Ʋrspergensis, whereupon the common people said, the Dog was a Devill or else possessed with some Pythonical spirit: and so much for this Dog.

There is a Town in Pachynus, a Promontory of Sicily (called Melita) from whence are trans∣ported * 1.811 many fine little Dogs called, Melitaei Canes, they were accounted the Jewels of Wo∣men, but now the said Town is possessed by Fisher-men, and there is no such reckoning made of those tender little Dogs, for these are not bigger then common Ferrets, or Weasils, yet are they not small in understanding, nor mutable in their love to men: for which cause they are also nourished tenderly for pleasure; whereupon came the proverb, Militaea Catella, for one nourished for pleasure, and Canis digna throno, because Princes hold them in their hands sitting upon their estate.

Theodorus the tumbler and dancer had one of these, which loved him so well, that at his death * 1.812 he leaped into the fire after his body. Now a dayes, they have sound another breed of little Dogs in all Nations, beside the Melitaean Dogs, either made so by art, as inclosing their bodies in the * 1.813 earth when they are Whelps, so as they cannot grow great, by reason of the place, or else, lessening and impayring their growth, by some kind of meat or nourishment. These are called in Germany, Bracken Schosshundle and Gutschenhundle; the Italians, Bottolo; other Nations have no com∣mon name for this kind that I know. Martial made this Distichon of a little French Dog; for about Lions in France there are store of this kinde, and are sold very dear; sometimes for ten Crowns, and sometimes for more.

Delicias parvae si vis audire catellae, Narranti brevis est pagina tota mihi.

They are not above a foot, or half a foot long, and alway the lesser the more delicate and pre∣cious. Their head like the head of a Mouse but greater, their snowt sharp, their ears like the ears of a Cony, short legs, little feet, long tail, and white colour, and the hairs about the shoulders longer then ordinary, is most commended. They are of pleasant disposition, and will leap and bite without pinching, and bark prettily, and some of them are taught to stand upright hold∣ing up their fore legs like hands; other to fetch and carry in their mouths, that which is cast unto them.

There be some wanton women which admit them to their beds, and bring up their young ones in their own bosomes, for they are so tender, that they seldom bring above one at a time, but they lose their life. It was reported that when Grego in Syracuse was to go from home among other Gossips, she gave her maid charge of two things, one that she should look to her childe when it cryed, the other that she should keep the little Dog within doors.

Publius had a little Dog (called Issa) having about the neck two silver bels, upon a silken Collar, which for the neatness thereof, seemed rather to be a picture then a creature; whereof Martial made this elegant Epigram, comprehending the rare voice and other gestures in it.

Issa est puriot osculo columbae, Issa est blandior omnibus puellis, Issa est carior Indicis lapillis, Issa est deliciae ••••tella Publii. Hanc ut, si queritur, loqui pulabis, Se••tit tristi tiamque gaudiumque. Collo nexa cubat capitque somnos, Ʋt suspiria nulla sentiantur, Et desideri•• coacta ventris Gutta pallia, non fefellit ulla. Sed blando pede suscit at toroque Deponi monet, & rogat levari. Caste tantus inest pudor catellae. Hanc ne lux rapiut suprema totam, Pictam Publius exprimit tabella, In qua tam similem vibebis Issam, Ʋt sit tam similis sibi nec ipsa, Issam denique pone cum tabella, Aut utramque putabis esse veram, Aut utramque putabis esse pictam.

Marcellus Empiticus reciteth a certain charm, made of the rinde of a wilde Figtree, held to the Spleen or Liver of a little Dog, and afterward hanged up in the smoak to dry, and pray that as the rind or bark dryeth, so the Liver or Spleen of the Dog may never grow; and thereupon the Dog (saith that foolish Emperick) shall never grow greater, then it was at the time that the bark was hanged up to drying. To let this trifle go, I will end the discourse of these little Dogs with one story of their love and understanding.

There was a certain noble Woman in Sioily, which understanding her husband was gone a long * 1.814 journey from home, sent to a lover (I should say an Adulterer) she had, who came, and by bribery and money given to her servants, she admitted him to her bed, but yet privately, more for fear of punishment, then care of modesty; and yet for all her craft, she mistrusted not her little Dog, who did see every day where she locked up this Adulterer: at last, her husband came home, before her lover was avoided, and in the night the little Dog seeing his true Master returned home, ran barking to the door and leaped up thereupon (within which the Whoremonger was hidden) and this he did oftentimes together, fauning and scraping his Lord and Master also; in so much as he mistrusted (and that justly) some strange event: at last, he brake open the door, and found the Adulterer ready armed with his sword, wherewithal he slew the good man of the house unawares; and so enjoyed the Adulterate woman for his wife: for Murther followeth if it go not before Adultery. This story is related by Aelianus to set forth a virtue of these little Dogs, how they observe the actions of them that nourish them, and also some descretion betwixt good and evill.

The Dogs of Egypt are most fearful of all other, and their custome is to run and drink, or drink of the River Nilus running, for fear of the Crocodiles: whereupon came the Proverb, of a man * 1.815 that did any thing slightly or hastily, Ʋt Canis••e Nilo bibit. Alcibiades had a Dog which he would not sell under 28 thousand Sesterces, that is, seven hundred French Crowns; it was a goodly and beautiful Dog, yet he cut off his tail, whereof he gave no other reason, being demanded why he so blemished his beast, but only that by that fact he might give occasion to the Athenians to talke * 1.816 of him.

The Dogs of Caramania can never be tamed, for their men also are wilde and live without all Law and Civility: and thus much of Dogs in special. In the next place I thought good to insert into this story the Treatise of English Dogs, first of all written in Latin by that famous Doctor in Physick * 1.817 John Cay, and since translated by A. F. and directed to that noble Gesner, which is this that follow∣eth, that so the Reader may chuse whether of both to affect best.

The Preamble or Entrance into the Treatise following.

I Wrote unto you (well beloved friend Gesner) not many years past, a manifold history, containing the divers forms and figures of Beasts, Birds, and fishes, the sundry shapes of Plants, and the fashions of Herbs, &c.

I wrote moreover unto you severally, a certain abridgement of Dogs, which in your discourse upon the formes of Beasts in the second order of milde and tamable beasts, where you make men∣tion of Scottish Dogs, and in the winding up of your Letter written and directed to Doctor Turner, comprehending a Catalogue or rehearsal of your Books not yet extant, you promised to set forth in print; and openly to publish in the face of the world among such your works as are not yet come abroad to light and sight. But because certain circumstances were wanting in my breviary of English Dogs (as seemed unto me) I stayed the publication of the same, making promise to send another abroad, which might be committed to the hands, the eyes, the ears, the minds, and the judge∣ments of the Readers.

Wherefore that I might perform that precisely, which I promised solemnly, accomplish my deter∣mination, and satisfie your expectation: which are a man desirous and capable of all kind of know∣ledge, and very earnest to be acquainted with all experiments: I will expresse and declare in due order, the grand and general kind of English Dogs, the difference of them, the use, the properties, and the divers natures of the same, making a tripartite division in this sort and manner. All English Dogs be either of a gentle kinde serving the game, a homely kinde apt for sundry necessary uses, or a currish kind, meet for many toies.

Of these three sorts or kinds so mean I to entreat, that the first in the first place, the last in the last room, and the middle sort in the middle seat be handled. I call them universally all by the name of English Dogs, as well because England only, as it hath in it English Dogs, so it is not with the Scotish, as also for that we are inclined and delighted with the noble game of hunting, for we Englishmen are addicted and given to that exercise and painful pastime of pleasure, as well for the plenty of flesh which our Parks and Forrests do foster, as also for the opportunity and convenient leisure which we obtain; both which the Scots want. Wherefore seeing that the whole estate of kindly hunting consisteth principally in these two points, in chasing the beast that is in hunting, or in taking the bird that is in fowling; It is necessary and requisite to understand that there are two sorts of Dogs by whose means the feats within specified are wrought, and these practises of activity cun∣ningly and curiously compassed, by two kindes of Dogs, one which rouzeth the beast and continueth the chase, another which springeth the bird, and bewrayeth the flight by pursute. Both which kinds are termed of the Latins by one common name, that is, Canes Venatici, hunting Dogs. But because we Englishmen make a difference between hunting and fowling, for they are called by these several words, Venatio, & Aucupium, so they term the Dogs whom they use in these sundry games by dives names, as those which serve for the beast, are called Venatici, the other which are used for the fowl are called Aucupa••orii.

The first kinde called Venatici I divide into five sorts, the first in perfect smelling, the second in quick spying, the third in swiftness and quickness, the fourth in smelling and nimbleness, the fifth in subtilty and deceitfulness, herein these five sorts excell.

Of the DOG called a HARIER; in Latin, Leverarius.

THat kinde of Dog whom nature hath endued with the virtue of smelling, whose property it is to use a lustiness, a readiness, and a couragiousness in hunting, and draweth into his nostrils the air or sent of the beast pursued and followed, we call by this word Sagax, the Grecians by this word Ichneuten of tracing or chasing by the foot, or Rinelaten, of the nostrils, which be the instru∣ments of smelling. We may know these kinde of Dogs by their long, large and bagging lips, by their hanging ears, reaching down both sides of their chaps, and by the indifferent and measurable proportion of their making. This sort of Dogs we call Leverarios, Hariers, that I may comprise the whole number of them in certain specialities, and apply to them their proper and peculiar names, for so much as they cannot all be reduced and brought under one sort, considering both the sundry uses of them, and the difference of their service whereto they be appointed. Some for the Hare, the Fox, the Wolf, the Hart, the Buck, the Badger, the Otter, the Polcat, the Lobster, the Weasell, the Cony, &c. Some for one thing and some for another.

As for the Cony, whom we have lastly set down, we use not to hunt, but rather to take it, some-time with the net, sometime with a Ferret, and thus every several sort is notable and excellent in his natural quality and appointed practise. Among these sundry sorts, there be some which are apt to hunt two divers beasts, as the Fox other whiles, and other whiles the Hare, but they hunt not with such towardness and good luck after them, as they do that whereunto nature hath formed and fra∣med them, not only in external composition and making, but also in inward faculties and conditions, for they swarve oftentimes, and do otherwise then they should.

Of the DOG called a TERRAR; in Latin, Terrarius.

ANother sort there is which hunteth the Fox, and the Badger, or Gray only, whom we cal Terrars, because they (after the manner and custom of Ferrets in searching for Conies) creep into the ground, and by that means make afraid, nip, and bite the Fox and the Badger in such sort, that either they tear them in pieces with their teeth, being in the bosom of the earth, or else hale and pull them perforce out of their lurking Angles, darke dungeons, and close caves, or at the least through con∣ceived fear, drive them out of their hollow harbors, in so much that they are compelled to prepare speedy flight, and being desirous of the next (albeit not the safest) refuge, are otherwise taken and intrapped with snares and nets laid over holes to the same purpose. But these be the least in that kinde called Sagaces.

Of the DOG called a BLOOD-HOVND; in Latin, Sanguinarius.

THe greater sort which serve to hunt, having lips of a large size, and eares of no small length, do not only chase the beast whiles it liveth (as the other do of whom mention above is made) but being dead also by any manner of casualty, make recourse to the place where it lyeth, having in this point an assured and infallible guide; namely, the sent and savour of the bloud sprinkled here and there upon the ground. For whether the beast being wounded, doth notwithstanding en∣joy life, and escapeth the hands of the huntsman, or whether the said beast being slain is conveyed cleanly out of the Park (so that there be some signification of bloud shed) these Dogs with no

lesse facility and easiness, then avidity and greediness can disclose and bewray the same by smel∣ling, applying to their pursuite, agility and nimbleness, without tediousness; for which considera∣tion, of a singular specialty they deserved to be called Sanguina••ii Blood-hounds. And albeit per∣adventure it may chance, (as whether it chanceth seldom or sometime I am ignorant) that a piece of flesh be subtilly stolne, and cunningly conveyed away with such provisoes and preca∣veats, as thereby all appearance of bloud is either prevented, excluded, or concealed, yet these kinde of Dogs by certain direction of an inward assured notice and privie mark, pursue the deed∣dooers, through long lanes, crooked reaches, and weary wayes, without wandering awry out of the limits of the land whereon these desperate purloiners prepared their speedy passage. Yea, the natures of these Dogs is such, and so effectual is their foresight, that they can bewray, separate, and pick them out from among an infinite multitude and an innumerable company, creep they never so far into the thickest throng, they will finde him out notwithstanding he lie hidden in wilde Woods, in close and overgrowen Groves, and lurk in hollow holes apt to harbour such un∣gracious guests.

Moreover, although they should passe over the water, thinking thereby to avoid the pursuite of the Hounds, yet will not these Dogs give over their attempt, but presuming to swim through the stream, persevere in their pursuite, and when they be arrived and gotten the further banck, they hunt up and down, to and fro run they, from place to place shift they, until they have attained to that plot of ground where they passed over. And this is their practise, if perdy they cannot at the first time smelling, finde out the way which the deed-doers took to escape. So at length get they that by art, cunning, and diligent endevour, which by fortune and luck they cannot otherwise overcome. In so much as it seemeth worthily and wisely written by Aelianus in his 6. Book and 39. Chapter, To enthumaticon kai dialecticon, to be as it were naturally instilled into these kind of Dogs. For they will not pause or breathe forth from their pursuite untill such time as they be apprehended and taken which committed the fact.

The owners of such Hounds use to keep them in close and dark kennels in the day, and let them loose at liberty in the night season, to the intent that they might with more courage and boldness practise to follow the fellon in the evening and solitary hours of darkness, when such ill disposed varlets are principally purposed to play their impudent pranks. These Hounds (upon whom this present portion of our treatise runneth) when they are to follow such fellowes as we have before rehearsed, use not that liberty to range at will, which they have otherwise when they are in game, (except upon necessary occasion whereon dependeth an urgent and effectual perswasi∣on) when such purloyners make speedy way in flight, but being restrained and drawn back from running at random with the leame, the end whereof the owner holding in his hand is led, gui∣ded and directed with such swiftness and slowness (whether he go on foot, or whether he ride on horseback) as he himself in heart would wish for the more easie apprehension of these ventu∣rous varlets.

In the borders of England and Scotland, (the often and accustomed stealing of Cattel so procuring) these kind of Dogs are very much used, and they are taught and trained up first of all to hunt Cat∣tel, as well of the smaller as of the greater grouth, and afterwards (that quality relinquished and left) they are learned to pursue such pestilent persons as plant their pleasure in such practises of purloining as we have already declared. Of this kind there is none that taketh the Water natural∣ly, except it please you so to suppose of them which follow the Otter, which sometimes haunt the land, and sometime useth the water. And yet nevertheless all the kinde of them boyling and broyling with greedy desire of the prey which by swimming passeth through river and flood, plunge amids the water and passe the stream with their pawes.

But this property proceedeth from an earnest desire wherewith they be inflamed, rather then from any inclination, issuing from the ordinance and appointment of nature. And albeit some of this sort in English be called Braobe, in Scotish, Rache, the cause thereof resteth in the she-sex, and not in the general kinde. For we Englishmen call Bitches belonging to the hunting kind of Dogs, by the tearm above mentioned. To be short, it is proper to the nature of Hounds, some to keep silence in hunting untill such cime as there is game offered. Other some so soon as they smell out the place where the beast lurketh, to bewray it immediately by their importunate barking, notwithstanding it be far and many furlongs off, cowching close in his cabbin. And these Dogs the younger they be, the more wantonly bark they, and the more liberally; yet oftentimes with∣out necessity, so that in them, by reason of their young years and want of practise, small certainty is to be reposed. For continuance of time, and experience in game, ministreth to these Hounds, not only cunning in running, but also (as in the rest) an assured foresight what is to be done princi∣pally, being acquainted with their Masters watchwords, either in revoking or imboldening them to serve the game.

Of the DOG called the GASE-HOUND; in Latin, Agasaeus.

THis kinde of Dog which pursueth by the eye, prevaileth little, or never a whit, by any benefit of the nose, that is by smelling, but excelleth in perspicuity and sharpeness of sight altogether, by the virtue whereof, being singular and notable, it hunteth the Fox and the Hare. This Dog will chuse and separate any beast from among a great flock or herd, and such a one will it take by electi∣on as is not lanck, lean and hollow, but well spred, smooth, full, fat, and round, it followes by di∣rection of the eyesight, which indeed is clear, constant, and not uncertain; if a beast be wounded and go astray, the Dog seeketh after it by the stedfastness of the eye, if it chance peradventure to return and be mingled with the residue of the flock, this Dog spyeth it out by virtue of his eye, leaving the rest of the Cattell untouched, and after he hath set sure sight upon it, he separateth it from among the company, and having so done, never ceaseth untill he have wearyed the Beast to death.

Our Countreymen call this Dog Agasaeum, a Gase-hound, because the beams of his sight are so stedfastly setled and unmoveably fastned. These Dogs are much and usually occupied in the Nor∣thern parts of England more then in the Southern parts, and / in fieldy lands rather then in bushie and woody places, horsemen use them more then footmen, to the intent that they might provoke their horses to a swift gallop (wherewith they are more delighted then with the prey it self) and that they might accustome their Horse to leap over hedges and ditches, without stop or stumble, without harme or hazard, without doubt or danger, and to escape with safegard of life. And to the end that the riders themselves, when necessity so constrained, and the fear of further mischief inforced, might save themselves undamnified, and prevent each peril∣lous tempest by preparing speedy flight, or else by swift pursuite made upon their enemies, might both overtake them, encounter with them, and make a slaughter of them accordingly. But if it fortune so at any time that this Dog take a wrong way, the Master making some usual signe and familiar token, he returneth forthwith, and taketh the right and ready race, beginning his chase afresh, and with a clear voice, and a swift foot followeth the game with as much courage and nimbleness as he did at the first.

Of the DOG called the GRAY-HOUND; in Latin, Leporarius.

WE have another kinde of Dog, which for his incredible swiftness is called Leporarius, a Gray-hound, because the principal service of them dependeth and consisteth in starting and hunting the Hare, which Dogs likewise are indued with no lesse strength then lightness in maintenance of the game, in serving the chase, in taking the Buck, the Hart, the Doe, the Fox, and other beasts of semblable kinde ordained for the game of hunting. But more or lesse, each one accor∣ding to the measure and proportion of their desire, and as might and hability of their bodies will permit and suffer.

For it is a spare and bare kind of Dog, (of flesh but not of bone) some are of a greater sort, and some of a lesser, some are smooth skinned, and some are curled, the bigger therefore are appointed to hunt the bigger beasts, and the smaller serve to hunt the smaller accordingly. The nature of the Dogs I finde to be wonderful by the testimony of all Histories. For, as John Froisart the Historiogra∣pher in his 4 lib. reporteth, A Gray-hound of King Richard the second that wore the Crown, and bare the Scepter of the Realm of England, never knowing any man, besides the Kings person, when Henry Duke of Lancaster came to the Castle of Flint to take King Richard, the Dog forsaking his former Lord and Master came to Duke Henry▪ fauned upon him with such resemblances of good will and conceived affection, as he favoured King Richard before: he followed the Duke, and utterly left the King. So that by these manifold circumstances a man might judge his Dog▪ to have been lightened with the lamp of foreknowledge and understanding, touching his old Masters miseries to come, and unhappiness nigh at hand, which King Richard himself evidently perceived, accounting this deed of his Dog a Prophecy of his overthrow.

Of the DOG called the LEVINER, or LYEMMER; in Latin, Lorarius.

ANother sort of Dogs be there, in smelling singular, and in swiftness incomparable. This is (as it were) a middle kinde betwixt the Harier and the Gray-hound, as well for his kind, as for the frame of his body. And it is called in Latin, Levinarius, a Levitate, of lightness, and therefore may well be called a Light-hound; it is also called by this word Lorarius, a Loro, wherewith it is led. This Dog for the excellency of his conditions, namely smelling and swift running, doth follow the game with more eagerness, and taketh the prey with a jolly quickness.

Of the DOG called a TUMBLER▪ in Latin, Vertagus.

THis sort of Dogs, which compasseth all by crafts, fraudes, and subtilties and deceits, we English∣men call Tumblers, because in hunting they turn and tumble, winding their bodies about in circle wise, and then fiercely and violently venturing upon the beast, doth suddenly gripe it, at the very entrance and mouth of their receptacles, or closets before they can recover means, to save and succour themselves. This Dog useth another craft and subtilty, namely, when he runneth into a Warren, or fetcheth a course about a Conyburrough, he hunts not after them, he frayes them not by barking, he makes no countenance or shadow of hatred against them, but dissembling friend∣ship, and pretending favour, passeth by with silence and quietness, marking and noting their holes diligently, wherein (I warrant you) he will not be overshot nor deceived. When he cometh to the place where Conies be of a certainty, he cowcheth down close with his belly to the ground, pro∣vided alwayes by his skill and policy, that the winde be never with him but against him in such an enterprise; and that the Conies spy him not where he lurketh. By which means he obtaineth the scent and savour of the Conies, carryed towards him with the winde and the air, either going to their holes or coming out, either passing this way, or running that way, and so provideth by his circumspection, that the silly simple Cony is debarred quite from his hole (which is the haven of their hope, and the harbour of their health) and fraudulently circumvented and taken, before they can get the advantage of their hole. Thus having caught his prey, he carryeth it speedily to his Master, waiting his Dogs return in some convenient lurking corner.

These Dogs are somewhat lesser then the Hounds, and they be lancker and leaner, beside that they be somewhat prick eared. A man that shall marke the form and fashion of their bodies, may well call them mungrel Gray-hounds if they were somewhat bigger. But notwithstanding they countervail not the Grey-hound in greatness, yet will he take in one dayes space as many Conies as shall arise to as big a burthen, and as heavie a load as a horse can carry, sor deceit and guile is the instrument whereby he maketh this spoil, which pernicious properties supply the places of more commendable qualities.

Of the DOG called the THEEVISH DOG, in Latin, Canis furax.

THe like to that whom we have rehearsed, is the Theevish Dog, which at the mandate and bid∣ding of his Master fleereth and leereth abroad in the night, hunting Conies by the air, which is sevened with the savour and conveied to the sense of smelling by the means of the winde blowing towards him. During all which space of his hunting, he will not bark, lest he should be prejudicial to his own advantage. And thus watcheth and snatcheth up in course as many Conies as his Master will suffer him, and beareth them to his Masters standing. The Farmers of the Countrey and uplandish dwellers, call this kind of Dog a Night Cur, because he hunteth in the dark. But let thus much seem sufficient for Dogs which serve the game and disport of hunting.

Of Gentle DOGS serving the Hawk, and first of the SPANIEL, called in Latin, Hispaniolus.

SUch Dogs as serve for fowling, I think convenient and requisite to place in the second Section of this treatise. These are also to be reckoned and accounted in the number of the Dogs which come of a gentle kind: and of those which serve for fowling, there be two sorts, the first findeth game on the land, the other findeth game on the water. Such as delight on the land, play their parts, either by swiftness of foot, or by often questing, to search out and to spring the bird for further hope of advantage, or else by some secret sign and privy token bewray the place where they fall. The first kind of such serve the Hawk, the second the net or train. The first kind have no peculiar names assigned unto them, save only that they be denominated after the bird which by natural ap∣pointment he is alotted to take; for the which consideration, some be called Dogs for the Falcon, the Phesant, the Partridge, and such like. The common sort of people call them by one general word, namely Spaniels; as though these kind of Dogs came originally and first of all out of Spain. The most part of their skins are white, and if they be marked with any spots they are commonly red, and somewhat great therewithall, the hairs not growing in such thickness but that the mixture of them may easily be perceived. Othersome of them be reddish and blackish, but of that sort there be but a very few. There is also at this day among us a new kind of Dog brought out of France (for we Englishmen are marvellous greedy gaping gluttons after novelties, and covetous cormorants o•• things that be seldom, rare, strange, and hard to get) and they be speckled all over with white and black, which mingled colours incline to a marble blew, which beautifieth their skins, and affordeth 〈◊〉〈◊〉 seemly show of comeliness. These are called French Dogs, as is above declared already.

The DOG called the SETTER; in Latin, Index.

ANother sort of Dogs be there, serviceable for fowling, making no noise either with foot or with tongue, whiles they follow the game. These attend diligently upon their Master and frame their conditions to such becks, motions, and gestures, as it shall please him to exhibite and make, either going forward, drawing backward, it clining to the right hand, or yeelding toward the left, (in making mention of fowles, my meaning is of the Patridge and the Quail:) when he hath found the bird, he keepeth sure and fast silence, he stayeth his steps and will proceed no further, and with a close, covert, watching eye, layeth his belly to the ground and so creepeth forward like a worm. When he approacheth neer to the place where the bird is, he lies him down, and with a mark of his pawes betrayeth the place of the birds last abode, whereby it is supposed that this kind of Dog is called Index, Setter, being indeed a name most consonant and agreeable to his quality. The place being known by the means of the Dog, the fowler, immediately openeth and spreadeth his net, intending to take them; which being done, the Dog at the customed beck or usuall sign of his Master riseth up by and by, and draweth neerer to the fowle, that by his presence they might be the authors of their own insnaring, and be ready intangled in the prepared net, which cunning and artificial inde∣vour in a Dog (being a creature domestical or houshold servant, brought up at home with offals of the trencher, and fragments of victuals) is not so much to be marvelled at, seeing that a Hare (be∣ing a wilde and skippish beast) was seen in England to the astonishment of the beholders, in the year of our Lord God 1564. not only dancing in measure, but playing with his former feet upon a tabbe∣ret, and observing just number of strokes (as a practitioner in that art) besides that nipping and pinching a Dog with his teeth and clawes, and cruelly thumping him with the force of his feet. This is no trumpery tale, nor trifle toy (as I imagine) and therefore not unworthy to be reported, for I reckon it a requital of my travell, not to drown in the seas of silence any special thing, wherein the providence and effectual working of nature is to be pondered.

Of the DOG called the WATER SPANIEL, or FINDER; in Latin, Aquaticus seu Inquisitor.

THat kinde of Dog whose service is required in fowling upon the water, partly through a natu∣ral towardness, and partly by diligent teaching, is indued with that property. This sort is somewhat big, and of a measurable greatness, having long, rough, and curled hair, not ob∣tained by extraordinary trades, but given by natures appointment; yet nevertheless (friend Gesner) I have described and set him out in this manner, namely powled and notted from the shoulders to the hindermost legs, and to the end of his tail, which I did for use and customs cause, that being as it were made somewhat bare and naked, by shearing off such superfluity of hair, they might atchieve the more lightness, and swiftness, and be lesse hindered in swimming, so troublesome and needless a burden being shaken off. This kinde of Dog is properly called Aquaticus, a Water Spaniel, because be frequenteth and hath usual recourse to the water where all his game lyeth, namely water fowls, which are taken by the help and service of them, in their kind. And principally Ducks and Drakes, whereupon he is likewise named a Dog for the Duck, because in that quality he is excellent. With these Dogs also we fetch out of the water such fowl as be stung to death by any venemous Worm; we use them also to bring us our bolts and arrows out of the water (missing our mark) whereat we di∣rected our levell, which otherwise we should hardly recover, and oftentimes they restore to us our shafts which we thought never to see, touch, or handle again, after they were lost: for which circum∣stances they are called Inquisitores, searchers and finders. Although the Duck otherwhiles notably deceiveth both the Dog and the Master, by diving under the water, and also by natural subtilty, for if any man shall approach to the place where they build, breed and sit, the Hens go out of their nests, offering themselves voluntarily to the hands, as it were, of such as draw neer their nests. And a certain weakness of their wings pretended, and infirmity of their feet dissembled, they go slowly and so leasurely, that to a mans thinking it were no masterie to take them. By which de∣ceitful trick they do as it were entise and allure men to follow them, till they be drawn a long distance from their nests, which being compassed by their provident cunning, or cunning providence, they cut off all inconveniences which might grow of their return, by using many careful and curious cave∣ats, lest their often hunting bewray the place where the young ducklings be hatched. Great there∣fore is their desire, and earnest is their study to take heed, not only to their brood, but also to them∣selves. For when they have an inkling that they are espied, they hide themselves under turses or sedges, wherewith they cover and shroud themselves so closely and so craftily, that (notwithstand∣ing the place where they lurk be found and perfectly perceived) there they will harbour without harm, except the Water Spaniel by quick smelling discover their deceits.

Of the DOG called the FISHER; in Latin Canis Piscator.

THe Dog called the Fisher, whereof Hector Boetius writeth, which seeketh for Fish by smel∣ling among rocks and stones, assuredly I know none of that kind in England, neither have I received by report that there is any such, albeit I have been diligent and busie in demanding the question as well of Fishermen as also huntsmen in that behalf, being careful and earnest to learn and understand of them if any such were, except you hold opinion that the Beaver or Otter is a Fish (as many have believed) and according to their belief affirmed, as the bird Pupine, is thought to be a fish, and so accounted. But that kind of Dog which followeth the fish to apprehend and take it (if there be any of that disposition and property) whether they do this thing for the game of hunting, or for the heat of hunger, as other Dogs do which rather then they will be fami∣shed for want of food, covet the carcases of carrion and putrified flesh. When I am fully resolved and disburthened of this doubt, I will send you certificate in writing In the mean season I am not ignorant of that both Aelianus and Aetius, call the Beaver Kunapotamion a water Dog, or a Dog-fish, I know likewise thus much more, that the Beaver doth participate this property with the Dog, namely, that when fishes be scarce they leave the water and range up and down the land, making an insatiable slaughter of young Lambs untill their paunches be replenished, and when they have fed themselves full of Flesh, then return they to the water from whence they came. But albeit so much be granted that this Bever is a Dog, yet it is to be noted that we reckon it not in the beadrow of English Dogs as we have done the rest. The sea Calfe, in like manner, which our Countrey men for brevity sake call a Seel, other more largely name a Sea Veale, maketh a spoil of fishes between rocks and banks, but it is not accounted in the Catalogue or number of our English Dogs, notwith∣standing we call it by the name of a Sea-Dog, or a Sea-Calf And thus much for our Dogs of the second sort, called in Latin, Aucupatorii, serving to take fowl either by land or water.

Of the delicate, neat, and prety kind of DOGS called the SPANIEL GENTLE, or the COMFORTER; in Latin, Melitaeus, or Fotor.

THere is besides those which we have already delivered, another sort of Gentle Dogs in this our English soil, but exempted from the order of the residue, the Dogs of this kind doth Callimachus call Melitaeos of the Island Melita, in the sea of Sicily (which at this day is named Malta) an Island indeed, famous and renowned with couragious and puissant Souldiers, valiantly figh∣ting under the banner of Christ their unconquerable Captain) where this kind of Dogs had their principal beginning.

These Dogs are little, prety, proper, and fine, and sought for to satisfie the delicateness of dainty dames and wanton womens wils, instruments of folly for them to play and dally withal, to trifle away the treasure of time, to withdraw their mindes from more commendable exercises, and to content their corrupted concupiscences with vain disport (a silly shift to shun irksome idleness.) These puppies the smaller they be, the more pleasure they provoke, as more meet playfellowes for minsing mistresses to bear in their bosomes, to keep company withal in their Chambers, to succour with sleep in bed, and nourish with meat at bord, to lay in their laps, and lick their lips as they ride in their Waggons: and good reason it should be so, for courseness with fineness hath no fellowship, but featness with neatness hath neighbourhood enough. That plausible proverb veri∣fied upon a Tyrant, namely, that he loved his Sow better then his Son, may well be applyed to these kind of people, who delight more in Dogs that are deprived of all possibility of reason, then they do in children that be capeable of wisdom and judgement. But this abuse peradven∣ture reigneth where there hath been long lack of issue, or else where barrenness is the best blossom of beauty.

The virtue which remaineth in the SPANIEL GENTLE, otherwise called the COMFORTER.

NOtwithstanding many make much of those prety puppies called Spaniels Gentle, yet if the question were demanded what property in them they spie, which should make them so ac∣ceptable and precious in their sight, I doubt their answer would be long a coining. But seeing it was our intent to travail in this treatise, so, that the Reader might reap some benefit by his reading, we will communicate unto such conjectures as are grounded upon reason. And though some suppose that such Dogs are fit for no service, I dare say, by their leaves, they be in a wrong box. Among all other qualities therefore of nature, which be known (for some conditions are covered with continual and thick clouds, that the eye of our capacities cannot pierce through them) we finde that these little Dogs are good to asswage the sickness of the stomach, being oftentimes thereunto applyed as a plaister preservative, or born in the bosom of the diseased and weak person;

which effect is performed by their moderate heat. Moreover the disease and sickness changeth his place and entreth (though it be not precisely marked) into the Dog, which to be truth, expe∣rience can testifie, for these kinde of Dogs sometimes fall sick, and sometimes die, without any harme outwardly inforced, which is an argument that the disease of the Gentleman, or Gentlewo∣man or owner whatsoever, entreth into the Dog by the operation of heat intermingled and infected. And thus have I hitherto handled Dogs of a gentle kind whom I have comprehen∣ded in a triple division. Now it remaineth that I annex in due order, such Dogs as be of a more homely kinde.

Dogs of a course kinde serving many necessary uses, called in Latin Canes rustici, and first of the Shepherds Dog, called in Latin, Canis Pastoralis.

THe first kinde, namely the Shepherds hound, is very necessary and profitable for the avoiding of harmes, and inconveniences which may come to men by the means of beasts. The second sort serve for succour against the snares and attempts of mischievous men. Our Shepherds Dog is not huge, vast and big, but of an indifferent stature and growth, because it hath not to deal with the bloudthirsty Wolfe, sithence there be none in England, which happy and fortunate benefit is to be ascribed to the puissant Prince Edgar, who to the intent that the whole Countrey might be evacuated and quite cleared from Wolves, charged and commanded the Welshmen (who were pestered with these butcherly beasts above measure) to pay him yearly tribute (note the wisdom of the King) three hundred Wolves. Some there be which write that Ludwal Prince of Wales paid yearly to King Edgar three hundred Wolves in the name of an exaction (as we have said before.) And that by the means hereof, within the compass and term of four years, none of those noisom and pestilent beasts were left in the coasts of England and Wales. This Edgar wore the Crown royal, and bare the Scepter imperial of this Kingdom, about the year of our Lord Nine hundred fifty nine. Since which time we read that no Wolf hath been seen in England, bred within the bounds and borders of this Countrey, marry there have been divers brought over from beyond the Seas, for greediness of gain and to make money, for gazing and gaping, staring and standing to see them, being a strange beast, rare, and seldom seen in England. But to return to our Shepherds Dog: This Dog either at the hearing of his Masters voice, or at the wagging and whistling in his fist, or at his shrill and hoarse hissing bringeth the wandering weathers and straying Sheep into the self same place where his Masters will and wish is to have them, whereby the Shepherd reapeth this benefit, namely that with little labour and no toilor moving of his feet he may rule and guide his flock, according to his own desire, either to have them go forward, or to stand still, or to draw backward, or to turn this way, or take that way. For it is not in England, as it is in France, as it is in Flanders, as it is in Syria, as it is in Tartaria, where the Sheep follow the Shepherd, for here in our Countrey the Shepherd followeth the Sheep. And sometimes the straying Sheep when no Dog runneth before them, nor goeth about and beside them, gather themselves together in a flock, when they hear the Shepherd whistle in his fist, for fear of the Dog (as I imagine) remem∣bring this (if unreasonable creatures may be reported to have memory) that the Dog commonly runneth out at his Masters warrant, which is his whistle. This have we oftentimes diligently marked in taking our journey from Town to Town, when we have heard a Shepherd whistle we have rained in our horse and stood still a space, to see the proof and tryall of this matter. Furthermore, with this Dog doth the Shepherd take Sheep for the slaughter, and to be healed if they be sick, no hurt or harm in the world done to the simple creature.

Of the MASTIVE, or BANDOG; called in Latin, Villaticus, or Catenarius.

THis kind of Dog called a Mastive or Bandog is vast, huge, stubborn, ugly, and eager, of a heavie and bourthenous body, and therefore but of little swiftness, terrible, and frightful to behold, and more fierce and fell then any Arcadian cur (notwithstanding they are said to have their generation of the violent Lion.) They are called Villatici, because they are appointed to watch and keep farm-places and Countrey Cotages sequestred from common recourse, and not abutting upon other houses by reason of distance, when there is any fear conceived of Theeves, Robbers, Spoilers, and Night-wanderers. They are serviceable against the Fox and Badger, to drive wilde and tame Swine out of Medowes, Pastures, Glebelands, and places planted with fruit, to bait and take the Bull by the ear, when occasion so requireth. One Dog or two at the utmost is sufficient for that purpose, be the Bull never so monstrous, never so fierce, never so furious, never so stern, never so untamable. For it is a kind of Dog capeable of courage, violent and valiant, striking cold fear into the hearts of men, but standing in fear of no man, in so much that no weapons will make him shrink, nor abridge his boldness. Our Englishmen (to the intent that their Dogs might be more fell and fierce) assist nature with art, use and custom, for they teach their Dogs to bait the Bear, to bait the Bull and other such like cruell and bloudy Beasts (appointing an over-seer of the game) without any Collar to defend their throats, and oftentimes they train

them up in fighting and wrestling with any man having for the safegard of his life, either a Pikestaffe, a Club, or a sword, and by using them to such exercises as these, their Dogs become more sturdy and strong. The force which is in them surmounteth all belief, the fast hold which they take with their teeth exceedeth all credit, three of them against a Bear, four against a Lion are sufficient, both to trie masteries with them, and utterly to overmatch them. Which thing Henry the seventh of that name, King of England (a Prince both politick and warlike) perceiving on a certain time (as the report runneth) commanded all such Dogs (how many so ever were in number) should be hanged, being deeply displeased, and conceiving great disdain, that an ill favoured rascal Cut should with such violent villany, assault the valiant Lion King of all beasts. An example for all subjects worthy remembrance, to admonish them, that it is no advantage to them to rebell against the regiment of their Ruler, but to keep them within the limits of loyalty. I read an History answerable to this of the self same Henry, who having a notable and an excellent fair Falcon, it fortu∣ned that the Kings Falconers, in the presence and hearing of his grace, higgly commended his Majesties Faulcon, saying, that it feared not to intermeddle with an Eagle, it was so venturous a Bird and so mighty; which when the King heard, he charged that the Falcon should be killed without delay, for the self same reason (as it may seem) which was rehearsed in the conclusion of the former history concerning the same king. This Dog is called in like manner, Catenarius, a Catena, of the chain wherewith he is tyed at the gates in the day time, lest being loose he should do much mischief, and yet might give occasion of fear and terror by his big barking. And albeit Cicero in his Oration had pro S. Ross. be of this opinion, that sueh Dogs as bark in the broad day light should have their legs broken, yet our Countrymen on this side the Seas, for their carelesness of life setting all at cinque and sice are of a contrary judgement. For Theeves rogue up and down in every corner, no place is free from them, no not the Princes palace, nor the Countrymans cotage. In the day time they practise pilfering, picking, open robbing, and privie stealing, and what legerde∣main lack they? not fearing the shameful and horrible death of hanging.

The cause of which inconvenience doth not only issue from nipping need and wringing want, for all that steal are not pinched with poverty, some steal to maintain their excessive and prodigal expences in apparel, their lewdness of life, their haughtiness of heart, their wantonness of manners, their wilful idleness, their ambitious bravery, and the pride of the sawcy Salacones me galorrounton, vain glorious and arrogant in behaviour, whose delight dependeth wholly to mount nimbly on horse-back, to make them leap lustily, spring and prance, gallop and amble, to run a race, to winde in compass, and so forth, living altogether upon the fatness of the spoil. Other some there be which steal, being thereto provoked by penury and need, like masterless men applying themselves to no honest trade, but ranging up and down, impudently begging and complaining of bodily weakness where is no want of ability. But valiant Valentine the Emperor, by wholesome lawes provided that such as having no corporal sickness, sold themselves to begging, pleaded poverty with pretended infirmity, and cloaked their idle and slothful life with colourable shifts and cloudy cozening, should be a perpetual slave and drudge to him, by whom their impudent idleness was bewray∣ed, and laid against them in publick place, lest the insufferable slothfulness of such vagabonds should be burthenous to the people, or being so hateful and odious, should grow into an ex∣ample.

Alfredus likewise in the Government of his Common-wealth, procured such encrease of credit to justice and upright dealing by his prudent Acts & Statutes, that if a man travelling by the high way of the Countrey under his dominion, chanced to lose a budget full of Gold, or his capcase farsed with things of great value, late in the evening, he should finde it where he lost it, safe, sound, and un∣touched the next morning, yet (which is a wonder) at any time for a whole moneths space if he sought for it, as Ingulphus Croyladensis in his history recordeth. But in this our unhappy age, in these (I say) our devilish days, nothing can escape the clawes of the spoiler, though it be kept never so sure within the house, albeit the doors be lockt and boulted round about. This Dog in like manner of the Grecians is called Oikouros.

Of the Latinists, Canis Coltos; in English, the Dog-keeper.

Borrowing his name of his service, for he doth not only keep Farmers houses, but also Mer∣chants mansions, wherein great wealth, riches, substance and costly stuffe is reposed. And there∣fore were certain Dogs found and maintained at the common costs and charges of the Citizens of Rome in the place called Capitolium, to give warning of Theeves coming. This kind of Dog is called,

In Latin, Canis Laniarius, in English, the Butchers Dog.

So called for the necessity of his use, for his service affordeth great benefit to the Butcher as well in following as in taking his Cattel, when need constraineth, urgeth, and requireth. This kinde of Dog is likewise called,

In Latin, Molossicus, or Molossus,

after the name of a Countrey in Epirus called Molossia, which harboureth many stout, strong, and sturdy Dogs of this sort, for the Dogs of that Countrey are good indeed, or else there is no trust to be had in the testimony of writers. This Dog is also called,

In Latin, Canis Mandatarius, a Dog messenger, or Carrier,

upon substancial consideration, because at his Masters voice and commandement, he carry∣eth

letters from place to place, wrapped up cunningly in his leather collar, fastned thereto, or sowed close therein, who lest he should be hindred in his passage, useth these helpes very skilfully, namely resistance in fighting if he be not overmatched, or else swiftness and readinesse in running away, if he be unable to buckle with the Dog that would fain have a snatch at his skin. This kinde of Dog is likewise called,

In Latin, Canis Lunarius; in English, the Mooner.

Because he doth nothing else but watch and ward at an inch, wasting the wearisome night season without slumbring or sleeping, bawing and wawing at the Moon (that I may use the word of Nonius) a quality in mine own opinion strange to consider. This kind of Dog is also called,

In Latin, Aquarius; in English, a Water-drawer.

And these be of the geater and the weightier sort, drawing water out of wels and deep pits, by a wheel which they turn round about by the moving of their burthenous bodies. This Dog is called in like manner,

Canis Carcinarius in Latin, and may aptly be Englished, a Tinkers Cur.

Because with marvellous patience they bear big budgets fraught with Tinkers tools, and metal meet to mend kettels, porrage-pots, skillets, and chafers, and other such like trumpery requisite for their occupation and loytering trade, easing him of a great burthen, which otherwise he himself should carry upon his shoulders; which condition hath challenged unto them the foresaid name. Besides the qualities which we have already recounted, this kind of Dogs hath this principal proper∣ty ingraffed in them, that they love their Masters liberally, and hate strangers despightfully; where-upon it followeth that they are to their Masters in travelling a singular safegard, defending them forcibly from the invasion of villains and Theeves, preserving their lives from losse, and their health from hazzard, their flesh from hacking and hewing, with such like desperate dangers. For which consideration they are meritoriously termed,

In Latin, Canes defensores; Defending Dogs in our mother tongue.

If it chance that the Master be oppressed, either by a multitude, or by the greater violence, and so be beaten down that he lie groveling on the ground, (it is proved true by experience) that this Dog forsaketh not his Master, no not when he is stark dead: But induring the force of famishment and the outragious tempests of the weather, most vigilantly watcheth and carefully keepeth the dead carkasse many dayes, indevouring furthermore, to kill the murtherer of his Master, if he may get any advantage. Or else by barking, by howling, by furious jarring, snarring, and such like means betrayeth the malefactor as desirous to have the death of his aforesaid Master rigorously revenged. An example hereof fortuned within the compasse of my memory. The Dog of a certain wayfaring man travelling from the City of London directly to the Town of Kingstone (most famous and renowned by reason of the triumphant coronation of eight several Kings) pas∣sing over a good portion of his journey, was assaulted and set upon by certain confederate Theeves lying in wait for the spoil in Come-packe, a perillous bottom, compassed about with Woods too well known for the manifold murders and mischievous robberies there committed. Into whose hands this passenger chanced to fall, so that his ill luck cost him the price of his life.

And that Dog whose sire was English, (which Blondus registreth to have been within the banks of his remembrance) manifestly perceiving that his Master was murthered (this chanced not far from Paris) by the hands of one which was a suiter to the same woman, whom he was a wooer unto, did both bewray the bloudy Butcher, and attempted to tear out the villains throat, if he had not sought means to avoid the revenging rage of the Dog. In fires also which fortune in the silence and dead time of the night, or in stormy weather of the said season, the older Dogs bark, baul, howl, and yell, (yea notwithstanding they be roughly rated) neither will they stay their tongues till the houshold servants awake, rise, search, and see the burning' of the fire, which being perceived they use voluntary silence, and cease from yolping. This hath been, and is found true by triall, in sundry parts of England.

There was no fainting faith in that Dog, which when his Master by a mischance in hunting stumbled and fell, toppling down a deep ditch being unable to recover of himself, the Dog signifying his Masters mishap, rescue came, and he was haled up by a rope, whom the Dog seeing almost drawn up to the edge of the ditch, cheerfully saluted, leaping and skipping upon his Master as though he would have imbraced him, being glad of his presence, whose longer absence he was loath to lack. Some Dogs there be, which will not suffer fiery coles to lle scattered about the hearth, but with their pawes will rake up the burning coles, musing and studying first with them∣selves how it might conveniently be done. And if so be that the coles cast too great a heat, then will they bury them in ashes and so remove them forward to a fit place with their noses. Other Dogs be there which execute the office of a Farmer in the night time. For when his Master goeth to bed to take his natural sleep; And when,

A hundred bars of brasse and iron bolts, Make all things safe from starts and from revolts, When Janus keeps the gate with Argus eye, That dangers none approach, no mischief nie,

As Virgil vaunteth in his Verses: Then if his Master biddeth him goe abroad, he lingereth not, but

rangeth over all his lands thereabout, more diligently, I wys, then any Farmer himself. And if he finde any thing there that is strange and pertaining to other persons besides his Master, whether it be man, woman, or beast, he driveth them out of the ground, not medling with any thing that do belong to the possession and use of his Master. But how much faithfulness, so much diversity there is in their natures.

For there be some, which bark only with free and open throat, but will not bite, some which do both bark and bite, and some which bite bitterly before they bark.

The first are not greatly to be feared, because they themselves are fearful, and fearful Dogs (as the Proverb importeth) bark most vehemently.

The second are dangerous, it is wisdom to take heed of them, because they sound as it were, an Alarum of an afterclap, and these Dogs must not be over much moved or provoked, for then they take on outragiously, as if they were mad, watching to set the print of their teeth in the flesh. And these kinde of Dogs are fierce and eager by nature.

The third are deadly, for they fly upon a man without utterance of voyce, snatch at him, and catch him by the throat, and most cruelly bite out collops of flesh. Fear these kinde of Curs, (if thou be wise and circumspect about thine one safety) for they be stout and stubborn Dogs, and set upon a man at a suddain unawares. By these signes and tokens, by these notes and arguments our men discern the towardly Cur from the couragious Dog, the bold from the fearful, the butcherly from the gentle and tractable. Moreover they conjecture, that a Whelp of an ill kinde is not worth keeping and that no Dog can serve the sundry uses of men so aptly and conveniently as this sort, of whom we have so largely written already. For if any be disposed to draw the above named services into a Table, what man more clearly, and with more vehemency of voyce giveth warning either of a wastful Beast, or of a spoyling theef then this? who by his barking (as good as a burning Beacon) foresheweth hazards at hand. What manner of Beast stronger? What servant to his Ma∣ster more loving? What companion more trusty? What Watchman more vigilent? What re∣venger more constant? What Messenger more speedy? What Water-bearer more painful? Final∣ly, what Pack-horse more patient? And thus much concerning English Dogs, first of the gentle kinde, secondly of the courser kinde. Now it remaineth that we deliver unto you the Dogs of a Mungrel or Currish kinde, and then will we perform our task.

Containing CVRS of the Mungrel and Kascal sort, and first of all the DOG called in Latine, Admonitor, and of us in English, Wappe, or Warner.

OF such Dogs as keep not their kinde, of such as are mingled out of sundry sorts, not imitating the conditions of some one certain spice, because they resemble no notable shape, nor exer∣cise any worthy property of the true, perfect and gentable kinde, it is not necessary, that I write any more of them, but to banish them as unprofitable implements, out of the bounds of my Book; unprofitable I say, for any use that is commendable, except to entertain strangers with barking in the day time, giving warning to them of the House, that such and such be newly come, where-upon we call them admonishing Dogs, because in that point they perform their Office.

Of the DOG called TVRNESPIT, in Latine, Veravers〈…〉〈…〉r.

THere is comprehended, under the Curs of the coursest kinde, a certain Dog in Kitchin-service excellent. For when any meat is to be roasted, they go into a wheel, which they turning round about with the weight of their bodies, so diligently look to their business, that no dridge nor scullion can do the feat more cunningly. Whom the popular sort hereupon call Turn-spits, being the last of all those which we have first mentioned.

Of the DOG called the DANCER, in Latine, Saltator or Tympanista.

THere be also Dogs among us of a Mungrel kinde, which are taught and exercised to dance in measure at the Musical sound of an instrument, as at the just stroke of the Drum; at the sweet accent of the Cittern, and tuned strings of the harmonious Harp, shewing many pretty tricks by the gesture of their bodies; as to stand bolt upright, to lye flat upon the ground, to turn round as a ring, holding their tails in their teeth, to beg for their meat, and sundry such properties, which they learn of their Vagabundical Masters, whose instrument they are to gather gain withall in the City, Countrey, Town, and Village. As some which cary old Apes on their shoulders in co∣loured Jackets to move men to laughter for a little lucre.

Of other DOGS, a short conclusion, wonderfully ingendred within the coast of this Countrey.

OF these there be three sorts; the first bred of a Bitch and a Wolf, called in Latine, Lyciscus; the secoud of a Bitch and a Fox, in Latine, Lacaena; the third of a Bear and a Bandog, Vicanus. Of the first we have none naturally bred within the borders of England. The reason is for the want of Wolves, without whom no such Dog can be ingendred. Again, it is delivered unto thee in this discourse: how and by what means, by whose benefit, and within what circuit of time, this Countrey was clearly discharged of ravening Wolves, and none at all left, no, not the least number, or to the beginning of a number, which is an Ʋnarie.

Of the second sort we are not utterly void of some, because this our English soil is not free from Foxes, (for indeed we are not without a multitude of them, insomuch as divers keep, foster and feed them in their houses among their Hounds and Dogs, either for some malady of minde, or for some sickness of body) which peradventure the savour of that subtill Beast would either mitigate or expell.

The third which is bred of a Bear and a Bandog, we want not here in England, (A strange and wonderful effect, that cruel enemies should enter into the work of copulation, and bring forth so savage a Cur.) Undoubtedly it is even so as we have reported, for the fiery heat of their flesh, or rather the pricking thorn; or most of all, the tickling lust of lechery, beareth such swing and sway in them, that there is no contrariety for the time, but of constraint they must joyn to engender. And why should not this be consonant to truth? why should not these Beasts breed in this land, as well as in other forein Nations? For we read that Tygers and Dogs in Hircania, that Lyons and Dogs in Arcadia, and that Wolves and Dogs in Francia couple and procreate. In men and women also lightned with the Lantern of reason (but utterly void of vertue) that foolish, frantick, and fleshly acti∣on (yet naturally seated in us) worketh so effectually, that many times it doth reconcile enemies, set foes at friendship, unanimity, and atonement, as Moria mentioneth. The Ʋrcane which is bred of a Bear and a Dog,

Is fierce, is fell, is stout and strong, And biteth sore to flesh and bone. His furious force indureth long, In rage he will be rul'd of none.

That I may use the words of the Poet Gratius. This Dog exceedeth all other in cruel conditions, his leering and fleering looks, his stern and savage visage, maketh him in sight fearful and terrible, He is violent in fighting, and wheresoever he set his tenterhook teeth, he taketh such sure and fast hold, that a man may sooner tear and rend him asunder, then loose him and separate his chaps. He pas∣seth not for the Wolf, the Bear, the Lyon, nor the Bull, and may worthily (as I think) be compani∣on with Alexanders Dog which came out of India. But of these, thus much, and thus far may seem sufficient.

A start to Out-landish DOGS in this conclusion, not impertinent to the Authors purpose.

USe and custome hath entertained others Dogs of an Out-landish kinde, but a few and the same being of a pretty bigness, I mean Island Dogs, curled and rough all over, which by reason of the length of their hair make shew neither of face nor of body: And yet these Curs, forsooth, because they are so strange, are greatly set by, esteemed, taken up, and many times in the room of the Spa∣niel gentle or comforter. The nature of men is so moved, nay, rather maryed to novelties without all reason, wit, judgement or perseverance, Eromen allotrias, paroromen suggeneis.

Out-landish toys we take with delight, Things of our own Nation we have in despight.

Which fault remaineth not in us concerning Dogs only, but for Artificers also. And why? it is manifest that we disdain and contemn our own Work-men, be they never so skilful, be they never so cunning, be they never so excellent. A beggerly Beast brought out of barbarous borders, from the uttermost Countreys Northward, &c. we stare at, we gaze at, we muse, we marvail at, like an Ass of Cumanum, like Thales with the brazen shanks, like the man in the Moon.

The which default Hippocrates marked when he was alive, as evidently appeareth in the beginning of his Book Peri Agmon, so entituled and named:

And we in our work entituled De Ephemera Britannica, to the people of England have more plenti∣fully expressed. In this kinde look which is most blockish, and yet most waspish, the same is most esteemed, and not among Citizens only and jolly Gentlemen, but among lusty Lords also, and

Noblemen. Further I am not to wade in the foord of this discourse, because it was my purpose to sa∣tisfie your expectation with a short treatise (most learned Conrade) not wearisome for me to write, nor tedious for you to peruse. Among other things which you have received at my hands hereto∣fore, I remember that I wrote a several description of the Getulian Dog, because there are but a few of them, and therefore very seldom seen. As touching Dogs of other kindes you your self have taken earnest pain in writing of them both lively, learnedly, and largely. But because we have drawn this libel more at length then the former which I sent you (and yet briefer then the nature of the thing might well bear) regarding your most earnest and necessary studies; I will conclude, making a rehearsal notwithstanding (for memory sake) of certain specialities contained in the whole body of this my breviary. And because you participate principal pleasure in the knowledge of the com∣mon and usual names of Dogs (as I gather by the course of your letters) I suppose it not amiss to deliver unto you a short table containing as well the Latine as the English names, and to render a rea∣son of every particular appellation, to the intent that no scruple may remain in this point, but that every thing may be sifted to the bare bottom.

A Supplement or Addition, containing a demonstration of DOGS Names how they had their Original.

THe names contained in the general Table, forsomuch as they signifie nothing to you being a stranger, and ignorant of the English tongue, except they be interpreted: as we have given a reason before of the Latine words, so mean we to do no less of the English, that every thing may be manifest unto your understanding. Wherein I intend to observe the same order which I have fol∣lowed before.

Sagax, in English, Hund, is derived of our English word hunt. One letter changed in another, name∣ly T into D, as Hunt, Hund, whom if you conjecture to be so named of your Countrey word Hund, which signifieth the general name (Dog) because of the similitude and likeness of the words, I will not stand in contradiction (friend Gesner) for somuch as we retain among us at this day many Dutch words, which the Saxons left at such time as they enjoyed this Countrey of Britain. Thus much also understand, that as in your language Hand is the common word, so in our natural tongue (Dog) is the universal, but Hund is particular and a special, for it signifieth such a Dog only as serveth to hunt, and therefore it is called a Hund.

Of the Gase-hound.

The Gase-hound called in Latine, Agasaeus, hath his name of the sharpness and stedfastness of his eye-sight. By which vertue he compasseth that which otherwise he cannot by smelling attain. As we have made former relation, for to gase is earnestly to view and behold, from whence floweth the derivation of this Dogs name.

Of the Gray-hound.

The Gray-hound called Leporarius, hath his name of this word Gre, which word soundeth, Gra∣dus in Latine, in English, Degree. Because among all Dogs these are the most principal, having the chiefest place, and being simply and absolutely the best of the gentle kinde of Hounds.

Of the Levyner or the Lyemmer.

This Dog is called a Levyner, for his lightness, which in Latine soundeth Levitas. Or a Lyemmer, which word is borrowed of Lyemme, which the Latinists name Lorum: and wherefore we call him a Levyner of this word Levitas: (as we do many things besides) why we derive and draw a thousand of our terms out of the Greek, the Latine, the Italian, the Dutch, the French, and the Spanish tongue; (Out of which Fountains indeed, they had their Original issue.) How many words are buryed in the grave of forgetfulness; grown out of use; wrested awry; and perversly corrupted by divers defaults; we will declare at large in our Book entituled, Symphonia vocum Britannicarum.

Of the Tumbler.

Among Hounds the Tumbler called in Latine, Vertagus; which cometh of this word Tumbler, flowing first from the French Fountain. For as we say Tumble, so they Tumbier, reserving our sense and signification, which the Latinists comprehend under this word Vertere. So that we see thus much, that Tumbler cometh of Tumbier, the Vowel I, changed into the Liquid L, after the manner of our speech. Contrary to the French and the Italian tongue: In which two Languages, a Liquid be∣fore a Vowel for the most part is turned into another Vowel; as may be perceived in the example of these these two words, Implere & plano, for Impiere & piano, L, before E, changed into I, and L, be∣fore A, turned into I also. This I thought convenient for a tast.

After such as serve for hunting, orderly do follow such as serve for hawking and fowling, among which the principal and chiefest is the Spaniel, called in Latine, Hispaniolus, borrowing his name of Hispania, wherein we English men not pronouncing the Aspiration H, nor the Vowel I, for quickness and readiness of speech, say roundly a Spagnel.

Of the Setter.

THe second sort is called a Setter, in Latine, Index. Of the word (Set) which siginifieth in Eng∣lish that which the Latinists mean by this word Locum designare, the reason is rehearsed before more largely, it shall not therefore need to make a new repetition.

Of the Water Spaniel or Finder.

THe Water Spaniel consequently followeth, called in Latine, Aquaticus; in English a Water Spa∣niel, which name is compound of two simple words, namely Water, which in Latine soundeth Aqua, wherein he swimmeth, and Spain, Hispania, the Countrey from whence they came; not that England wanteth such kinde of Dogs, (for they are naturally bred and ingendered in this Coun∣trey) but because they bear the general and common name of these Dogs since the time they were first brought over out of Spain. And we make a certain difference in this sort of Dogs, either for something which in their qualities is to be considered, as for an example in this kinde called the Spaniel, by the apposition and putting to of this word Water, which two coupled together sound Water Spaniel. He is called a Finder, in Latine, Inquisitor; because that by serious and secure seeking, he findeth such things as be lost, which word Finde in English is that which the Latines mean by this Verb Invenire. This Dog hath this name of his property, because the principal point of his service consisteth in the premises.

Now leaving the surview of hunting and hawking Dogs, it remaineth that we run over the resi∣due, whereof some be called fine Dogs, some course, othersome Mungrels or Rascals. The first is Spaniel gentle called Canis Melitaeus, because it is a kinde of Dog accepted among Gentils, Nobles, Lords, Ladies, &c. who make much of them, vouchsafing to admit them so far into their company, that they will not only full them in their laps, but kiss them with their lips, and make them their pretty play-fellows. Such a one was Gorgons little puppy mentioned by Theocritus in Syracusis, who taking his journey, straightly charged and commanded his Maid to see to his Dog as charily and wa∣rily as to his childe: To call him in always that he wandred not abroad, as well as to rock the babe a sleep, crying in the Cradle.

This Puppetly and pleasant Cur, (which some frumpingly tearm Fysting Hound) serves in a man∣ner to no good use, except (as we have made former relation) to succour and strengthen qualing and qualming stomachs, to bewray bawdery, and filthy abhominable lewdness (which a little Dog of this kinde did in Sicilia) as Aelianus in his 7. Book of Beasts, and 27. chapter recordeth.

Of Dogs under the courser kinde, we will deal first with the Shepheards Dog, whom we call the Bandog, the Tydog, or the Mastive, the first name is imputed to him for service, Quoniam pastori fa∣mulatur, because he is at the Shepheards his Masters commandment. The second a Ligamento of the band or chain wherewith he is tyed. The third a Sagina, of the fatness of his body.

For this kinde of Dog which is ufually tyed, is mighty, gross, and fat fed. I know this that Augusti∣nus Niphus calleth this Mastinus, (which we call Mastivus) and that Albertus writeth how the Lyciscus is ingendred by a Bear and a Wolf. Notwithstanding the self same Author taketh it for the most part pro Molosso, a Dog of such a Countrey.

Of Mungrels and Rascals somewhat is to be spoken: and among these, of the Wappe of Turnspit, which name is made of two simple words, that is, of Turn, which in Latine soundeth Vertere, and of Spit which is Veru, or spede, for the English word inclineth closer to the Italian imitation, Veruvorsator, Turnspit. He is called also Waupe, of the natural noise of his voyce Wau, which he maketh in bark∣ing. But for the better and readier sound, the vowel U, is changed into the consonant P, so that for Waupe we say Wappe. And yet I wot well that Nonius borroweth his Baubari of the natural voyce Bau, as as the Graecians do their Bautein of Wau.

Now when you understand this, that Saltare in Latine signifieth Dansare in English. And that our Dog is thereupon called a Dancer, and in the Latine, Saltator; you are so far taught as you were desirous to learn: and now I suppose, there remaineth nothing, but that your request is fully ac∣complished.

Thus (Friend Gesner) you have, not only the kindes of our Countrey Dogs, but their names also, as well in Latine as in English, their Offices, Services, Diversities, Natures, and Properties, that you can demand no more of me in this matter. And albeit I have not satisfied your minde peradventure (who suspectest all speed in the performance of your request imployed, to be meer delays) because I staid the setting forth of that unperfect pamphlet, which five years ago I sent to you as a private friend for your own reading, and not to be printed and so made common, yet I hope (having like the Bear lickt over my young) I have waded over in this work to your contentation, which delay hath made somewhat better, and Deuterai phrontides, after wit more meet to be perused.

Now it is convenient to shut up this treatise of Dogs, with a recital of their several diseases and cures thereof; for as all other creatures, so this beast is annoyed with many infirmities. First, * 1.818 therefore if you give unto a Dog every seventh day, or twice in seven days broath or pottage, where∣in Ivy is sod, it will preserve him sound without any other medicine, for this herb hath the same operation in Dogs to make wholesome their meat, that it hath in Sheep to clense their pasture. The small fruits of Ellebor which are like to Onions, have power in them to purge the belly of Dogs: * 1.819 Other give them Goats-milk, or Salt beaten small, or Sea-crabs beaten small and put into water, or

Staves-acre, and immediately after his purgation, sweet Milk. If your Dog be obstracted and stop∣ped * 1.820 in the belly, which may be discerned by his trembling, sighing, and removing from place to place, give unto him Oaten meal and water to eat, mingled together and made as thick as a Pultess, or leavened Oaten bread, and sometime a little Whay to drink.

The Ancients have observed that Dogs are most annoyed with three diseases, the swelling of the throat, the Gowt, and madness; but the later Writers have observed many noysome infirmities in them. First, they are oftentimes wounded by the teeth of each other, and also of wilde Beasts: for cure whereof, Blondus out of Maximus writeth these remedies following: First, let the sinews, fibres, or gristles of the wound be laid together, then sow up the lips or upper skin of the wound with a needle and thred, and take of the hairs of the Dog which made the wound, and lay thereup∣on, untill the bleeding be stanched, and so leave it to the Dog to be licked; for nature hath so framed the Dogs tongue, that thereby in short space he cureth deep wounds.

And if he cannot touch the sore with his tongue, then doth he wet his foot in his mouth, and so * 1.821 oftentimes put it upon the maim: or if neither of these can be performed by the Beast himself, then cure it by casting upon it the ashes of a Dogs head, or burned salt, mingled with liquid pitch poured thereupon. When a Dog returning from hunting is hurt about the snowt, by the venemous teeth * 1.822 of some wilde Beast, I have seen it cured by making incision about the wound, whereby the poyson∣ed bloud is evacuated, and afterward the sore was anoynted with Oyl of Saint Johns-wort. Wood-worms * 1.823 cure a Dog bitten by Serpents. When he is troubled with Ulcers or rindes in his skin, pieces of Pot-sheards beaten to powder and mingled with Vinegar and Turpentine, with the sat of a Goose; or else Water-wort with new Lard, applyed to the sore, easeth the same: and if it swell, anoynt it with Butter.

For the drawing forth of a thorn or splinter out of a Dogs foot, take Colts-foot and Lard, or the powder thereof burned in a new earthen pot; and either of these applyed to the foot, draweth forth the Thorn, and cureth the sore: for by Dioscorides it is said, to have force to extract any point of a Spear out of the body of a man. For the Worms which breed in the Ulcers of their heels, take Ʋnguentum Egyptiacum, and the juyce of peach-leaves: There are some very skilful Hunters which affirm, that if you hang about the Dogs neck sticks of Citrine, as the wood dryeth, so will the Worms come forth and dy. Again, for this evill they wash the wounds with water, then rub it with * 1.824 Pitch, Thyme, and the dung of an Oxe in Vinegar; afterward they apply unto it the powder of El∣lebor. When a Dog is troubled with the Mangie, Itch, or Ring-worms, first let him blood in his fore-legs in the greatest vein: afterward make an Ointment of Quick-silver, Brimstone, Nettle-seed, and twice so much old Sewet or Butter, and therewithall anoint him, putting thereunto if you please * 1.825 decoction of Hops and Salt water.

Some do wash Mangy Dogs in the Sea-water; and there is a Cave in Sicily (saith Gratius) that hath this force against the scabs of Dogs, if they be brought thither, and set in the running water which seemeth to be as thick as Oyl. Flegm or melancholy doth often engender these evils, and so af∣ter one Dog is infected, all the residue that accompany or lodge with him, are likewise poysoned: for the avoiding thereof, you must give them Fumitory, Sorrel, and Whay sod together; it is good also to wash them in the Sea, or in Smiths-water, or in the decoction aforesaid.

For the taking away of Warts from the feet of Dogs, or other members, first rub and friccase the Wart violently, and afterward anoint it with Salt, Oyl, Vinegar, and the powder of the rinde of a Gourd; or else lay unto it Aloes beaten with Mustard-seed, to eat it off, and afterward lay unto it the little scories or iron chips, which fly off from the Smiths hot iron while he beateth it, mingled with Vinegar, and it shall perfectly remove them.

Against Tikes, Lyce, and Fleas anoint the Dogs with bitter Almonds, Staves-acre, or roots of Maple, or Cipers, or froth of Oyl, if it be old; and anoint also their ears with Salt-water, and bitter Al∣monds, then shall not the flies in the Summer time enter into them. If Bees or Wasps, or such Beasts sting a Dog, lay to the sore burned Rue, with Water; and if a greater Fly, as the Horner, let the Water be warmed. A Dog shall be never infected with the Plague, if you put into his mouth in the * 1.826 time of any common Pestilence, the powder of a Storks craw, or Ventricle, or any part thereof with Water: which thing ought to be regarded, (for no creature is so soon infected with the Plague as is a Dog and a Mule) and therefore they must either at the beginning receive medicine, or else be re∣moved out of the air, according to the advice of Gratius:

Sed varii ritus, nec in omnibus una potestas; * 1.827 Disce vices, & quae tutela est proxima, tenta.

Wolf-wort, and Apocynon, whose leaves are like the leaves of Ivie, and smell strongly, will kill all Beasts which are littered blinde; as Wolves, Foxes, Bears, and Dogs, if they eat thereof: So likewise will the root of Chamaeleon and Mezereon, in Water and Oyl, it killeth Mice, Swine, and * 1.828 Dogs. Ellebor, and Squilla, and Faba Lupina, have the same operation. There is a Gourd (called Zin∣ziber of the Water) because the taste thereof is like to Ginger, the Flower, Fruit, and Leaf thereof killeth Asses, Mules, Dogs, and many other four-footed Beasts. The Nuts Vomicae, are poyson to Dogs, except their ear be cut presently and made to bleed. It will cause them to leap strange∣ly up and down, and kill him within two hours after the tasting, if it be not prevented by the former remedy. Theophrastus Chrysippus affirmeth, that the water wherein Sperage hath

been sod given to Dogs, killeth them: the fume of Silver or Lead hath the same opera∣tion.

If a Dog grow lean, and not through want of meat, it is good to fill him twice or thrice with * 1.829 Butter, and if that do not recover him, then it is a sign that the worm under his tongue annoyeth him, (which must be presently pulled out by some Naul or Needle) and if that satisfie not, he cannot live, but will in short time perish. And it is to be noted, that Oaten bread leavened, will make a slug∣gish Dog to become lusty, agile, and full of spirit. Dogs are also many times bewitched, by the only * 1.830 sight of Inchanters, even as Infants, Lambs, and other creatures, according to Virgils verse;

Nescio quis teneros oculus mihi fascinat agnos.

For the bewitching spirit entereth by the eye into the heart of the party bewitched: for remedy whereof, they hang about the neck a chain of Corral, as for holy Herbs I hold them unprofi∣table.

To cure the watry eyes of Dogs; take warm water, and first wash them therewith, and then make a plaister of meal and the white of an Egge, and so lay it thereunto. By reason of that saying, Ec∣cles. 20. cap. Bribes and gifts blinde the eyes of Iudges, even as a dumb Dog turneth away Correction. Some have delivered, that green Crow-foot forced into the mouth of a Dog, maketh him dumb, and not * 1.831 able to bark: When a Dog becometh deaf, the Oyl of Roses with new pressed Wine infused into his ears, cureth him: and for the Worms in the ears, make a plaister of a beaten Spunge and the * 1.832 white of an Egge, and that shall cure it.

The third kinde of Quinancy (called Synanche) killeth Dogs, because it bloweth up their chaps, and * 1.833 includeth their breath. The Cough is very noysome to Dogs, wherefore their keepers must infuse in∣to their Nostrils two cups of Wine, with bruised sweet Almonds: but Tardinus for this disease pre∣scribed great Parsley sod with Oyl, Honey, and Wine, and so given to the Dog. For the shortness of the breath, bore him through the ear, and if there be any help, that will prevail.

If a bone stick in the mouth of a Dog, hold up his head backward, and pour Ale into his mouth untill he cough, and so shall he be eased. When a Dog hath surfeited, and falleth to loath his meat, he eateth the herb Canaria, and is relieved (both against his furfeit, and also the bitings of Serpents.) For the Worms in the belly, he eateth Wheat in the stalk. The Gowt maketh the Dogs legs grow crooked, and it is never so cured, but that after a course or two they grow lame again. When his skin flyeth from his nails, take meal and water, and binde them thereunto for a remedy; and these are for the most part, those diseases wherewithall Dogs are infected, and the other are either cured by heat, or by eating of grass: and so for this part, I conclude both the sickness and cure of Dogs, with the saying of Gratius:

Mille tenent pestes, curaque potentia major.

Concerning the madness of Dogs, and their venemous bitings, we are now to speak: and first of * 1.834 all, no reasonable man ought to doubt, why the teeth of a mad Dog should do more harm then of a sound and healthy one: because in rage and anger, the teeth of every Beast and creature, receive venome and poyson from the head (as it is well observed by Aegineta) and so at that time fastning their teeth, they do more harm then at other times. Against the simple biting of a Dog, it is suf∣ficient but to use the urine of a Dog, for there is not much venome in those wounds; and the urine also will draw out the prickles of a Hedge-hog, because such wounds have in them but little poyson. Also (as Aetius prescribeth) it is very soveraign in such wounds, first of all to cover and rub the sore with the palm of ones hand, and then pour into it Vinegar and Nitre, so as it may descend to the bottom of the wound, and afterward lay unto it a new spunge wetted in the same Vinegar and Nitre, and let it be so continued for the space of three days, and by the working thereof it shall be whole.

Also it is generally to be observed in all the bitings of men by Dogs, that first of all it is requisite, that the wound be well rubbed over by the palm of the hand with Vinegar, then pour into the wounds Vinegar mixed with water or with Nitre, laying also a spunge thereupon, and so binde it up∣on the place, having first wetted the cloaths wherewithall you binde it with the said Vinegar mixed, so let it remain bound up three days together, and afterward follow the common course of curing, as in every vulgar wounds, or else, lay thereunto Pellitory of the Wall, mingled and beaten with Salt, changing it every day, untill the crust or upper skin fall away.

It is also good sometimes, the holes being small, to wet Lint in Vinegar, and to purge the wound with powder of Anise-seed, or Cumin; laying the Lint upon the Anise sor two or three days. The same being thus purged, take a medicine of the equall parts of Hony, Turpentine, Butter, Goose-grease, Marrow of a Hart, or Calf, melted betwixt the teeth of a man, and lay it thereunto, for it also cureth the bitings of men: but if the sore be inflamed, then lay unto it Lentils sod with the parings of Apples, and dryed, or the crums of bread with the juyce of Beets, and a little Oyl of Roses, made like a plaister.

Divers Authors have also prescribed these outward medicines against the bitings of Dogs in general, namely Vinegar spunged, the Lees of Vinegar, with Nigella Romana, Venus Hair, Alabaster, Brine with Lint, Garlick mixed with Honey, and taken into the body, Lees of Wine,

Almonds both sweet and bitter mingled with Honey, dryed Anise-seeds burned, the leaves of black Hore-hound, or Archangel beaten with Salt, Scallions with Honey and Pepper of the case, the juyce of Onyons with Rue and Honey, or raw Onyons with Hony and Vinegar, but sod ones with Honey and Wine, (if they be green) let them ly to the wound three days: the ashes of Vine-trees with Oyl, ashes of a Fig-tree with a Sear-cloth, beside infinite other elaborate medicines, drawn from Trees, Fruits, Fields, Gardens, and all other creatures; as if Nature had only stroven to provide sundry ready cures for this evill above all other.

Leaving therefore the simple bitings of Dogs, let us proceed to the madness of Dogs and their bitings, wherein the greater danger must be considered, with greater circumspection of remedies. First therefore, the Ancients have derived Rabiem, of Raviem, madness, of the hoarsness of voyce, (because a Dog at that time hath no perfect voyce.) But it is more probable, that Rabies cometh of Rapiendo, because when a Dog beginneth to be oppressed herewith, he biteth, snatcheth, runneth to and fro, and is carryed from home and Master, to his own perdition: this by the Graecians is called Lytta, and Cynolessos.

By this evill, not only Dogs perish, but all other creatures (except a Goose) bitten by them: and a man doth not escape without great perill. For Albertus relateth a story, of a man whose arm was bitten by a mad Dog, and after twelve years the sore brake forth again, and he dyed within two days; and the reason hereof was (as in all likelihood that of Coelius) that when one and the same na∣ture infecteth each other, as Dogs do Dogs, and men do men, then by reason of their similitude and natural sympathy, they receive the consuming poyson with all speed: but if another nature infect that, betwixt whom in inclination and passion, there is a dissimilitude and antipathy, (as is betwixt a Dog and a Man) then will the poyson receive greater opposition, and be so much the longer before it receive predominant operation, because the first overcometh Nature by treason, against which there is no resistance; and the second by open force and proclamation of War, against which all the strength and force of nature is combined and opposed.

Hereof also it came to pass, that the Noble Lawyer Baldus, playing with his Dog at Trent, was * 1.835 bitten by him in his lip, and neglecting the matter (because he never suspected the Dogs madness) after four moneths the poyson wrought upon him, and he perished miserably. Those Beasts which have teeth like saws, (as Dogs, Wolves, and Foxes) go mad by nature, without the bitings of others, but those which have no such teeth (as Asses and Mules,) fall not mad at any time untill they be bit∣ten by other.

Also it hath been observed, that sometimes a mad Dog hath bitten, and there hath followed no * 1.836 harm at all, whereof this was the reason, because poyson is not equally in all his teeth; and therefore biting with the purer and wholesomer, the wound became not perillous.

A man bitten with a mad Dog, falleth mad presently when he cometh under the shadow of a * 1.837 Corn-tree; as it is affirmed by most Physitians, for that shadow setteth the poyson on fire: but a man falling mad, of all creatures avoideth a Dog, and a Dog most of all falleth upon men. There are many things which ingender madness in Dogs, as hot wheaten bread dipped in Bean-water, me∣lancholy bred within them, and not purged by Canaria, or other herbs, the menstruous pollutions of Women, and the pain of his teeth. Their madness is most dangerous in the Dog-days, for then they * 1.838 both kill and perish mortally; for at that time their spittle or fome, falling upon mans body, breed∣eth great danger; and that if a man tread upon the Urine of a mad Dog, he shall feel pain by it if he have a sore about him: from whence it came to pass, that a stone bitten by such a Dog, was a com∣mon proverb of discord. Also it is observed, that if a wound be dressed in the presence of man or wo∣man, which hath been bitten by a mad Dog, that the pain thereof wil be encreased: and which is more, that abortment will follow upon Beasts with young, or Egges covered by the Hen, by their pre∣sence: But for remedy, they wash their hands and sprinckle themselves, or the Beasts with that wa∣ter, * 1.839 whereby the evill is to be cured.

If the gall of a mad Dog, about the bigness of a Lentill seed be eaten, it killeth within seven days, or * 1.840 else doth no harm at all, if it pass seven days without operation. When a mad Dog had suddenly tore in pieces a garment about ones body; the Taylor or Botcher took the same to mend, and forgetting himself, put one side of the breach into his mouth to stretch it out to the other, and fell mad immedi∣ately. Men thus affected, fear all waters, their virile member continually standeth, they suffer many Convulsions, and oftentimes bark like Dogs.

There was a certain Mason at Zurick, who had his finger grievously bitten with a mad Dog about Iuly, whereunto he laid Garlick, Rue, and Oyl of Scorpions, and so it seemed to be healed, where∣fore he took no counsel of any Physitian. About August following, he was taken with a Feaver, being first very cold, then very hot, and so continued sweating for a day or two, and could not endure the cold air. He thirsted much, yet when water or drink was brought him, he was so afraid thereof that he could not drink: his sweat was cold, and when he felt any cold air, he cryed out for fear it had been water: thus he remained trembling, and offering to vomit at the sight of water, many times howling, and so perished after two days ended.

When a Dog is mad it may be known by these signes, for he will neither eat nor drink, he look∣eth * 1.841 awry and more sadly then ordinary; his body is lean, he casteth sorth thick fleam out of his nostrils or mouth: He breatheth gaping, and his tongue hangeth out of his mouth. His ears is limber and weak, his tail hangeth downward: his pace is heavy and sluggish untill he run, and then it is more rash, intemperate and uncertain. Sometimes running, and presently after standing still

again: he is very thirsty, but yet abstaineth from drink, he barketh not, and knoweth no man, bite∣ing both strangers and friends. His head hangeth downward; he is fearful, and runneth into secret * 1.842 places from his whelps or fellows, who often bark at him, and will not eat of bread upon which his bloud hath fallen. His eyes grow very red; he many times dyeth for fear of water: some discern it by laying Nuts or grains of Corn to the bitten place, and afterward take them away and cast them to Hens or Pullen, who for hunger will eat them, and if after the eating the fowl live, the Dog will not be mad; but if it dye, then for certainty the Dog will fall mad. The which passions do also agree with them that are bitten by him; and it is not to be forgotten, that the bitings of the female bring more danger then the males.

The bodies of them that are thus wounded grow very dry, and are pressed with inward burning Feavers, if by Musick and delightful sports they be not kept waking; many times they dye sudden∣ly, or else recover for a small time, and then fall into a relapsed malady.

Some give this to be the cause of their fear of water, because their body growing dry, seemeth to forget all participation with humidity: but Rufus affirmeth, this cometh from melancholy, where∣withall these persons are most commonly affected: which agreeth with an imagination they have, that they see Dogs in the water, and indeed it cannot be but their own countenance, which in these passions is very red, doth wonderfully afflict them, both in the water, and in all looking glasses.

When a certain Philosopher (being bitten by a mad Dog) entred into a Bath, and a strong appa∣rition * 1.843 of a Dog presented it self unto him therein, he strove against this imagination with a singu∣lar confident courage to the contrary, saying within himself; Quid Cani commune est cum Balneo? what hath a Dog to do in a Bath? and so went in and overcame his disease: which thing had sel∣dom chanced, that a man hath recovered this malady after he fell into fear and trembling, except Eudemus and Themiso, who obeying the request of a friend of his, entred likewise into the water, and after many torments was recovered.

To conclude, some men in this extremity suffer most fearful dreams, profusion of seed, hoarsness of voyce, shortness of breath, retention of urine, which also changeth colour, being sometimes black, sometimes like milk, sometime thick, sometime thin as water, rumbling in the belly, by rea∣son of crudity, redness of the whole body, distention of nerves, heaviness of minde, love of darkness, and such like. Yet doth not this operation appear presently upon the hurt, but sometimes at nine days, sometimes at forty days, sometimes at half a year, or a year, or seven, or twelve year, as hath been already said.

For the cure of these Dogs, and first of all for the preventing of madness, there are sundry invent∣ed * 1.844 observations. First, it is good to shut them up, and make them to fast for one day, then purge them with Hellebor, and being purged, nourish them with bread of Barley-meal. Other take them when they be young whelps, and take out of their tongue a certain little worm, which the Graecians call Lytta; after which time they never grow mad, or fall to vomiting, as Gracius noted in these verses;

Namque subit nodis qua lingua tenacibus haeret Vermiculum dixere, mala atque incondita pestis, &c. Iam teneris elementa mali, causasque recidunt.

But immediately it being taken forth, they rub the tongue with Salt and Oyl. Columella teacheth that Shepheards of his time, took their Dogs tails, and pulled out a certain nerve or sinew, which cometh from the Articles of the Back-bone into their tails, whereby they not only kept the tail from growing deformed and over-long, but also constantly believed, that their Dogs could never af∣terward fall mad: whereunto Pliny agreeth, calling it a castration or gelding of the tail, adding, * 1.845 that it must be done before the Dog be forty days old. Some again say, that if a Dog taste of a Womans milk which she giveth by the birth of a Boy, he will never fall mad. Nemesian ascribeth the cure hereof to Castoreum dryed and put into milk, but this is to be understood of them that are already mad, whose elegant verses of the cause, beginning, and cure of a mad Dog, I have thought good here to express:

Exhalat seu terra sinus, seu noxius aer Causa mali; seu cum gelidus non sufficit humor, Torrida per venas concrescunt semina flammae.

Whatsoever it be, he thus warranteth the cure.

Tunc virosa tibi sumes, multumque domabis Castorea, adtritu silicis lentescere coges. Ex ebore huc trito pulvis lectove feratur Admiscens{que} diu facies concrescere utrumque. Mox lactis liquidos sensim superadde fluores, Ʋt non cunctantes hanstus infundere eorm. Inserto possis, furiasque repellere tristes.

Armetia a King of Ʋalen••ia, prescribeth this form for the cure of this evill: let the Dog be put in∣to * 1.846 the water, so as the hinder-legs do only touch the ground, and his fore-legs be tyed up like hands over his head, and then being taken again out of the water, let his hair be shaved off, that he may be pieled untill he bleed: then anoint him with Oyl of Beets, and if this do not cure him within seven days, then let him be knocked on the head, or hanged out of the way.

When a young male Dog suffereth madness, shut him up with a Bitch; or if a young Bitch be also * 1.847 oppressed, shut her up with a Dog, and the one of them will cure the madness of the other.

But the better part of this labor, is more needful to be employed about the curing of men, or other creatures which are bitten by Dogs, then in curing or preventing that natural infirmity. Where∣fore * 1.848 it is to be remembred, that all other poysoned wounds are cured by incision and circumcising of the flesh, and by drawing plaisters, which extract the venom out of the flesh, and comfort nature; and by Cupping-glasses, or burning Irons, (as Coelius affirmeth) upon occasion of the miraculous fiction of the Temple door Key of S. Bellious, neer Rhodigium; for it was believed, that if a mad man could hold that Key in his hand red hot, he should be delivered from his fits for ever.

There was such another charm or incantation among the Apuleians, made in form of a prayer against all bitings of mad Dogs, and other poysons, unto an obscure Saint (called Vithus) which was to be said three Saterdays in the evening, nine times together, which I have here set down for no other cause but to shew their extream folly.

Aime Vithe pellicane Oram qui tenes Appulam, Littusque Polygnanicum, Qui morsus rabidos levas, Irasque canum mitigas, * 1.849 Tu sancte rabiem asperam Rictusque canis luridos, Tu saevom prohibe luem. I procul hinc rabies, procul hinc furor omnis abeste.

But to come to the cure of such as have been bitten by mad Dogs: First I will set down some com∣pound medicines to be outwardly applyed to the body: Secondly, some simple or uncompounded medicines: In the third place such compounded and uncompounded potions, as are co be taken in∣wardly against this poyson.

For the outward compound remedies, a plaister made of Opponax and Pitch, is much commended, * 1.850 which Menippus used, taking a pound of Pitch of Brutias, and four ounces of Opponax (as Aetius and Actuarius do prescribe) adding withall, that the Opponax must be dissolved in Vinegar, and afterward the Pitch and that Vinegar must be boyled together, and when the Vinegar is consumed, then put in the Opponax, and of both together make like taynters or splints, and thrust them into the wound, so let them remain many days together, and in the mean time drink an Antidore of Sea-crabs and Vine∣gar, (for Vinegar is alway pretious in this confection.) Other use Basilica, Onyons, Rue, Salt, rust of Iron, White bread, seeds of Horehound, and Triacle: but the other plaister is most forcible to be applyed outwardly, above all medicines in the world.

For the simple and uncompounded medicines to be taken against this sore, are many: As Goose-grease, Garlike, the root of wilde Roses drunk; bitter Almonds, leaves of Chickweed, or Pimpernel, the old skin of a Snake pounded with a male-Sea-crab, Betony, Cabbage leaves, or stalks, with Par∣sneps and Vinegar, Lime and Sewet, powder of Sea-crabs with Hony; powder of the shels of Sea-crabs, the hairs of a Dog laid upon the wound, the head of the Dog which did bite, mixed with a little Euphorbium; the hair of a Man with Vinegar, dung of Goats with Wine, Walnuts with Hony and Salt, powder of Fig-tree in a Sear-cloth, Fitches in Wine, Euphorbium; warm Horse-dung, raw Beans chewed in the mouth, Fig-tree-leaves, green Figs with Vinegar, fennel stalks, Gentiana, dung of Pul∣len, the liver of a Buck-Goat, young Swallows burned to powder, also their dung; the urine of a Man, an Hyaena•• skin, Flower-deluce with Honey, a Sea-hearb called Kakille, Silphum with Salt, the flesh and shels of Snayls, Leek-seeds with Salt, Mints, the tail of a Field-mouse cut off from her alive, and she suffered to live, roots of Burs, with Salt of the Sea-Plantain, the tongue of a Ram with Salt, the flesh of all Sea-fishes, the fat of a Sea-calf and Vervine; beside many other superstitious Amu∣lets which are used to be bound to the arms necks, and breasts, as the Canine-tooth bound up in a leaf and tyed to the arm; a Worm bred in the dung of Dogs hanged about the neck; the root of Gen∣tian in an Hyaenaes skin, or young Wolfs skin, and such like; whereof I know no reason beside the opinion of men.

The inward compound potions or remedies against the bitings of Dogs may be such as these. Take Sea-crabs, and burn them with twigs of white Vines, and save their ashes, then put to them the pow∣der of Gentian root well cleansed, and small beaten, and as oft as need requireth take two spoonfuls of the first, and one of the second, and put them into a cup of pure and unmixed Wine, and so drink it for four days together, being well beaten and stirred, so as the Wine be as thick as a Cawdle; and there is nothing more forcible then Sea-crabs, Hiera, Diascincum, powder of Walnuts in warm rain Water, Triacle, Castoreum, Pills, Spurge-seed, and a decoction of Indian thorn with Vervine given in water. These may serve for several compound inward remedies against these poysons, and now sollow the simple.

First eating of Garlike in our meat, drinking of Wormwood, Rams flesh burned and put into Wine so drunk. There is an Herb called Alysson, by reason of the power it hath against this evill, which being bruised and drunk, cureth it. The liver of a Boar dryed and drunk in Wine, hath the same operation Jews lime drunk in water, Leeks and Onyons in meat, Dogs bloud, the head, the vein

under the tongue (commonly supposed to be a worm) and the liver of the Dog which hath done the hurt, are also prescribed for a remedy of this evill: but especially the liver or rennet of a young Puppey, the rinde of a wilde Fig-tree, a dram of Castoreum, with Oyl of Roses, Centaury, or Chamae∣leon; the root of a wilde Rose; (called Cynorrhodon and Cynosbaton) Ellebor; the brain of a Hen drunk in some liquor, Sorrel, Honey, Mints, and Plantaine: but Pimpinella Germanica is given to all Cattel which are bitten by a mad Dog. Besides many other such like, which for brevity sake I omit, con∣cluding against all superstitious curing by Inchantments or supposed Miracles, such as is in a certain Church of S. Lambert, in a City of Picardy, where the Mass Priests, when a man is brought unto them having this evill, they cut a cross in his forehead, and lay upon the wound a piece of S. Lamberts stole burning, (which they say (though falsly) is reserved to this day without diminution) then do they sow up the wound again, and say another plaister upon it, prescribing him a dyet; which is to drink water, and to eat hard Egs, but if the party amend not within forty days, they binde him hand and foot in his bed, and saying another bed upon him, there strangle him, as they think without all sin) and for preventing of much harm that may come by his life, if he should bite another. This story is related by Alysius, and it is worth the noting, how murther accompanieth superstitious hu∣mane inventions, and the vain presumptuous confidence of Cross-worshippers: and thus much of the madness of Dogs, and the cure thereof in men and beasts.

In the next place, the conclusion of this tedious discourse followeth, which is the natural medicines arising out of the bodies of Dogs, and so we will tye them up for this time.

Whereas the inward parts of men are troubled with many evils, it is delivered for truth, that if * 1.851 little Melitaean Dogs, or young sucking Puppies, be laid to the breast of a childe or man that hath in∣fectious passions or pains in his entrails, the pain will depart from the man into the beast; for which cause they burned them when they were dead. Serenus doth express this very elegantly, saying;

Quin etiam catulum lactentem apponere membris Convenit, omne malum transcurrere fertur in illum. Cui tamen extincto munus debetur humandi, Humanos quia contactus mala tanta sequuntur, Et junctum vitium ducit de conjuge conjux.

If a Whelp be cut asunder alive, and laid upon the head of a mad melancholike woman, it shall▪ cure * 1.852 her, and it hath the same power against the Spleen. If a woman grow barren after she hath born children, let her eat young Whelp-flesh, and Polypus fish sod in Wine and drink the broath, and she shall have ease of all infirmities in her stomach and womb. Water distilled out of Whelps, causeth * 1.853 that pieled or shaven places shall never have more hair grow upon them.

With the fat of whelps, bowelled and sod till the flesh come from the bones, and then taken and put into another Vessel, and the weak, resolute, or paralytike members being therewith anointed, they are much eased if not recovered. Alysius saith, he made experience of Puppies sod alive in Oyl, whereby he cured his Gowty legd Horses, and therefore it cannot chuse but be much more profita∣ble for a man.

The skin of a Dog held with the five fingers, stayeth Distillations; it hath the same operation in gloves and stockins, and it will also ease both Ach in the belly, head, and feet, and therefore it is used to be worn in the shoes against the Gowt.

The flesh of mad Dogs is salted, and given in meat to them which are bitten by mad Dogs for a singular remedy. The bloud is commended against all intoxicating poysons and pains in the small * 1.854 guts, and it cureth scabs. The fat is used against deafness of the ears, the Gowt, Nits in the head, and incontinency of urine, given with Alum. A plaister made of the Marrow of a Dog and old Wine, is good against the falling of the fundament. The hair of a black Dog easeth the Falling sickness, the Brains of a Dog in Lint and Wool laid to a mans broken bones for fourteen days together, doth consolidate and joyn them together again, which thing caused Serenus to make these excel∣lent verses:

Infandum dictu cunctis procul absit amicis, Sed fortuna potens omen convertat in hostes, Vis indigna novo si parserit ossa fragore, Conveniet cerebrum blandi Canis addere fractis, Lintea deinde super que inductu nectere lanas Saepius & succos conspergere pinguis olivi, Bis septem credunt revale scere cuncta diebus.

The brain-pan or skull of a Dog clove asunder, is applyed to heal the pain in the eyes; that is, if the right eye be grieved, thereunto apply the right side of the skull, if the left eye, the left side.

The vertues of a Dogs head made into powder are both many and unspeakable, by it is the biting of mad Dogs cured; it cureth spots and bunches in the head; and a plaister thereof made with Oyl of Roses, healeth the running in the head: it cureth also all tumors in privy parts, and in the fear, the chippings in the fingers, and many other diseases.

The powder of the teeth of Dogs, maketh Childrens teeth to come forth with speed and ease, and if their gums be rubd with a Dogs tooth, it maketh them to have the sharper teeth: and the powder of these Dogs teeth rubbed upon the gums of young or old, easeth Tooth-ach, and abateth swelling in the gums. The tongue of a Dog is most wholesome both for the curing of his own wounds by licking, as also of any other creatures. The Rennet of a Puppey drunk with Wine, * 1.855 dissolveth the Colick in the same hour wherein it is drunk i•• and the Vomit of a Dog laid upon the belly of a Hydropick man, causeth water to come forth at his stool. The gall healeth all wheals * 1.856 and blisters after they be pricked with a Needle, and mingled with Honey it cureth pain in the eyes, and taketh away white spots from them: likewise infused into the ears, openeth all stoppings, and * 1.857 cureth all inward pains in them.

The Spleen drunk in Urine, cureth the Spleenetick; the milt being taken from the Dog alive, hath the same vertue to help the milt of man. The skin of Bitches wherein they conceive their Pup∣pies (which never touched the earth) is pretious against difficulty in Childe-birth, and it draweth the Infant out of the womb. The milk of a Bitches first whelping, is an antidote against poyson, and * 1.858 the same causeth hair never to come again, if it be rubbed upon the place where hairs are newly pulled off: Also infused into the eyes, driveth away the whiteness of them. Likewise there is no bet∣ter thing to anoint the gums of young children withall, before they have teeth, for it maketh them to come forth with ease: it easeth likewise the pain of the ears, and with all speed healeth burnt mouths by any hot meat: Ora ambusta cibo sanabis lacte Canino.

The urine of a Dog taketh away spots and warts, and being mingled with Salt of Nitre, wonder∣fully easeth the Kings Evill. The dung of Dogs (called by the Apothecaries Album Graecum) because the white is best, being ingendred by eating of bones, and therefore hath no ill favour; Galen af∣firmeth, that his Masters in Physick, used it against old sores, Bloody flixes, and the Quinsie; and it is very profitable to stanch the bloud of Dogs; and also against the inflamations in the breast of Wo∣men mingled with Turpentine. It was well prescribed by Avicen, to expell congealed bloud out of the stomach and bladder, being taken thereof so much in powder as will lye upon a Golden Noble.

Of the Ethiopian EAL.

THere is bred in Ethiopia a certain strange Beast about the bigness of a Sea-horse, being of co∣lour * 1.859 black or brownish: it hath the cheeks of a Boar, the tail of an Elephant, and horns above a cubit long, which are moveable upon his head at his own pleasure like ears; now standing one way, and anon moving another way, as he needeth in fighting with other Beasts, for they stand not stiffe, but bend flexibly; and when he fighteth, he alway stretcheth out the one, and holdeth in the other, of purpose as it may seem, that if one of them be blunted and broken, then he may defend himself with the other. It may well be compared to a Sea-horse, for above all other places it loveth best the waters.

Of the ELEPHANT.

THere is no creature among all the Beasts of the world, which hath so great and ample demon∣stration * 1.860 of the power and wisdom of Almighty God as the Elephant: both for proportion of body and disposition of spirit; and it is admirable to behold the industry of our ancient fore-fa∣thers, and noble desire to benefit us their posterity, by searching into the qualities of every Beast, to discover what benefits or harms may come by them to mankinde: having never been afraid either of the wildest, but they tamed them; the fiercest, but they ruled them; and the greatest, but they also set upon them. Witness for this part the Elephant, being like a living Mountain in quantity and outward appearance, yet by them so handled, as no little Dog became more serviceable and tractable.

Among all the Europaeans the first possessor of Elephants, was Alexander Magnus, and after him * 1.861 Antigonus, and before the Macedonians came into Asia, no people of the world, except the Africans and the Indians, had ever seen Elephants. When Fabritius was sent by the Romans to King Pyrrhus in Ambassage, Pyrrhus offered to him a great sum of money, to prevent the War, but he refused pri∣vate gain; and preferred the service of his Countrey: the next day he brought him into his pre∣sence, and thinking to terrifie him, placed behinde him a great Elephant, shadowed with cloth of Arras; the cloth was drawn, and the huge Beast instantly laid his trunk upon the head of Fabritius, sending forth a terrible and direful voyce: whereat Fabritius laughing, perceiving the policy of the King, gently made this speech;

Neque heri aurum, neque hodie bestia me permovit.

I was neither tempted with thy Gold yesterday, nor terrified with the sight of this Beast to day: and so af∣terward * 1.862 Pyrrhus was overcome in War by the Romans, and Manlius Curius Dentatus did first of all bring Elephants in Triumph to Rome, calling them Lucanae Boves, Oxen of the Wood, about

the 472. year of the City; and afterward in the year of Romes building 502. when Metellus was high Priest, and overthrew the Carthaginians in Sicily, there were 142 Elephants brought in Ships to Rome and led in triumph, which Lucius Piso afterward, to take away from the people opi∣nions of the fear of them, caused them to be brought to the stage to open view and handling, and so slain; which thing Pompey did also by the slaughter of five hundred Lions and Ele∣phants together; so that in the time of Gordianus, it was no wonder to see thirty and two of them * 1.863 at one time.

An Elephant is by the Hebrews called Behemah, by way of excellency, as the Latins for the same * 1.864 cause call him Bellua, the Chaldeans for the same word, Deut. 14. translate Beira; the Arabians, Behitz; the Persians, Behad; and the Septuagint, Ktene; but the Grecians vulgarly Elephas, not Quasi Elebas, because they joyn copulation in the water, but rather from the Hebrew word Dephil; signi∣fying the Ivory tooth of an Elephant (as Munster well observeth.) The Hebrews also use the word Sch••n for an Elephants tooth. Moreover Hesychius called an Elephant in the Greek tongue Perissas; the Latins do indifferently use Elephas and Elephantus; and it is said that Elephantus in the Punick tongue, signifieth Caesar: whereupon when the Grandfather of Julius Caesar had slain an Elephant, * 1.865 he had the name of Caesar put upon him.

The Italians call this beast Leofante, or Lionfante; the French, Elephante; the Germans, Helfant; the Illyrians, Slon. We read but of three appellative names of Elephants; that is of one, called by Alexander the great Ajax, because he had read that the buckler of great Ajax was covered with an Elephants skin, about whose neck he put a Golden collar, and so sent him away with liberty. Anti∣ochus one of Alexanders successors had two Elephants, one of them he likewise called Ajax, in imita∣tion of Alexander, and the other Patroclus, of which two this story is reported by Antipater. That when Antiochus came to a certain ford or deep water, Ajax which was alway the Captain of the residue, having sounded the depth thereof, refused to passe over, and turned back again, then the King spake to the Elephants and pronounced, that he which would passe over should have principa∣lity over the residue: whereupon Patroclus gave the adventure, and passed over safely, and received from the King the silver trappings and all other prerogatives of principality; the other seeing it (which had alway been chief till that time) preferred death before ignominy and disgrace, and so would never after eat meat but famished for sorrow.

They are bred in the hot Eastern Countries, for by reason they can endure no cold, they keep * 1.866 only in the East and South. Among all, the Indian Elephants are greatest, strongest, and tallest, and there are among them of two sorts, one greater (which are called Prasii) the other smaller (called Taxilae) They be also bred in Africa, in Lybia, much greater then a Nysaean Horse, and yet every way inferiour to the Indian; for which cause, if an African Elephant do but see an Indian, he trembleth, and laboureth by all means to get out of his sight, as being guilty of their own weakness.

There are Elephants also in the Isle Taprobane, and in Sumatra in Africa. They are bred in Lybia, in Aethiopia, among the Troglodytae, and in the Mountain Atlas, Syrtes, Zames, and Sala, the seven Mountains of Tingitania, and in the Countrey of Basman, subject to the great Cham. Some Authors * 1.867 affirm, that the African Elephants are much greater then the Indian, but with no greater reason then Columella writeth, that there be as great beasts found in Italy as Elephants are: whereunto no sound Author ever yeelded.

Of all earthly creatures an Elephant is the greatest: for in India they are nine cubits high, and * 1.868 five cubits broad; in Africa fourteen or fifteen full spans, which is about eleven foot high and proportionable in breadth, which caused Aelianus to write, that one Elephant is as big as three Bugils; and among these the Males are ever greater then the Females. In the Kingdom of Melinda in Africk, there were two young ones not above six monthes old, whereof the ••east was as great as the greatest Ox, but his flesh was as much as you shall finde in two Oxen; the other was much grater.

Their colour is for the most part mouse-colour, or black; and there was one all white in Ethiopia: * 1.869 The skin looketh pieled and scabby; it is most hard on the back, but softer underneath the belly, having no covering of hair or gristles, nor yet help by his tail to drive away the flies, for that evill doth this beast feel in his great body, but alway hath crevises in his skin, which by their savour do invite the little flies to a continual feast, but when by stretching forth they have received the swarmes, by shrinking together again, they inclose the flies, and so kill them: so that these cre∣vises in his skin, are unto him in stead of a main, tail, and hair: yet there are some few hairs which grow scattering upon his hide, whereof some have been brought out of America into Germany, which were two palms long, but not so stiffe as Swines.

Their skin is so hard and stiffe, that a sharpe sword or iron cannot pierce it. Their head is very * 1.870 great, and the head of a man may easily enter into their mouth, as a finger into the mouth of a Dog; but yet their ears and eyes are not equivalent to the residue of their proportion: for they are small like the wings of a Bat or a Dragon, those of the Ethiopian Sambri want ears altogether. * 1.871 Their eyes are like the eyes of Swine, but very red; they have teeth of either side four, wherewith they grind their meat like meal, and they have also two other which hang forth beyond the residue, in the males downward, and these are the greater and crooked; but in the females upward and they are the smaller and straight: the one of them they keep alwayes sharp, to revenge injuries, and with the other they root up plants and trees, for their meat; so that nature hath armed both sexes

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with these for their chiefest defence; and with these the females are calved at the first, and indued from the mothers belly, and appear so soon as they come forth; the males not so quickly, but rather * 1.872 after the manner of Bores and Sea-horses, they hang out of their mouthes, and grow to be ten foot long, whereof they make posts of houses in some Countreys, and call them Ebora, that is, young Ivory; which caused Martial to write thus;

Grandia taurorum portant qui corpora, quaeris An Lybicas possint sustinuisse trabes.

There is a certain Book extant, without the name of the Author, written of Judea or the Holy land, wherein the Author affirmeth that he saw an Elephants tooth sold to a Venetian Merchant for six and thirty Ducats, it being fourteen spans long, and four spans broad, and it weighed so heavy, that he could not move it from the ground.

Vartomanus also saith, that he saw in the Isle of Sumatra, two Elephants teeth, which weighed three hundred six and thirty pounds. This is certain, that the teeth of those Elephants which live in the Marishes and watry places, are so smooth and hard, as they seem intractable, and in some places they have holes in them, and again certain bunches as big as hail-stones, which are so hard, as no art or instrument can work upon them.

The Elephants of the Mountains have lesser and whiter teeth, fit to be applyed to any work, but * 1.873 the best of all, are the teeth of the Campestrial and field Elephants, which are whitest and softest, and may well be handled without all pain. The teeth of the female are more pretious then of the male, and these they lose every tenth year; which falling off, they bury and cover in the earth, pressing them down by sitting upon them, and then heal them over with earth by their feet, and so in short time the grasse groweth upon them: for, as when they are hunted they know it is for no other cause then their teeth; so also when they lose their teeth, they desire to keep them from men, lest the virtues of them being discovered, they which bear them should enjoy the lesse peace and security.

It is admirable what devises the people of India and Africa have invented by natural observation, * 1.874 to finde out these buried teeth, which unto us living in the remote parts of the world, we would judge impossible by any ordinary or lawful course, except we should turn up the earth of a whole Countrey, or go to work by diabolical conjuration; yet have they found out this facile and * 1.875 ready course. In the woods or fields where they suspect these teeth to be buried, they bring forth pots or bottles of water, and disperse them, here one, there another, and so let them stand, and tarry to watch them, so one sleepeth, another singeth, or bestoweth his time as he pleaseth; after a little time, they go and look in their pots, and if the teeth lie near their bottles, by an unspeakable and * 1.876 secret attractive power in nature, they draw all the water out of them that are neer them, which the watchman taketh for a sure sign, and so diggeth about his bottle, till he finde the tooth: but if their bottles be not emptied, they remove to seek in another place.

These Ivory teeth have been alway of great estimation among all the Nations that ever knew them, the Ethiopians payed for a tribute unto the King of Persia every third year twenty of these teeth hung about with gold and Jet-wood. These are sold by weight, and there be many which de∣ceive the world with the bones of Fishes in stead hereof, but the true Ivory is paler and heavier, and falling upon the ground will easily break, whereas the bones of Fishes are more tenacious, light and strong. It is like to the Chernites wherein Darius was entombed, and the Marble called Lapis Coraliticus, Coral stone: like unto this is the Alagi stone, and the Paederos Jewel. With this Ivory they made images and statues for their Idol gods, as one for Pallas in Athens, for Esculapius in Epidaurus, for Venus under the name of Ʋrania by Phidias, whereupon she was called Elephantina, for Apollo at Rome: and therefore Pausanias wondereth at the Grecians that spared no cost for the vain worship of their gods, for they brought of the Indians and Ethiopians Ivory to make their Images with more pomp and ostentation: besides of Ivory they make the hafts of knives, and also the best combs, and Solomon as appeareth 3 Reg. 10. had a throne of Ivory covered all over with gold, for the costs and charge whereof he could not expend〈…〉〈…〉 lesse then thirty thousand talents.

The greatness of these appeareth by their use, for Polybius reporteth by the relation of Galussa a Noble man and a great traveller in Africa, that with them they made posts for houses, and racks to lay their Cattels meat upon, and likewise folds to enclose them. Apelles made an Ink of Ivory, which * 1.877 was called Elephants inke, and he painted therewith. It hath been affirmed by Aelianus and some writers following Pliny, that these teeth are horns, and that Elephants are horned beasts, which errour rose upon the occasion of these words of Pliny; Elephantos & arietes candore tantum cornibus * 1.878 assimilatis, in Santonum littore reciprocatos destituit Oceanus: where Aelianus finding a resemblance be∣twixt Rams and Elephants in their white horns, was contented to apply that name to them both, which appertaineth only to one; for Pliny himself lib. 18. sheweth his meaning by another like speech, of their whetting their horns upon trees, and Rhinocerotes upon stones: for except he had named horns in the first place it might have been questioned whether Rhinocerotes had any horns, but rather teeth in the second place.

But whatsoever were the words or opinion of Pliny, it is most certain, that after Herodotus and other ancient writers, it is safer to call these teeth then horns, and I will briefly set down the

reasons of Philostratus, that will have them to be teeth; and afterward of Grapaldus, Aelianus, and Pausanias, that would make them horns, and so leave the Reader to consider whether opinion he thinketh most agreeable to truth. First, that they are not horns, it is alleadged that horns fall off and grow every year again, especially of Harts, and grow forth of their heads; but teeth which are called Fannae or Gang-teeth, standing out of the mouth, fall off together, and are given for weapon and defence to beasts, and such are an Elephants. Again, a horn hath a certain line or circle neer the root, which is covered every year, but this cometh up like a stony substance, without all circle or cover, and therefore it cannot be a horn. Moreover, those creatures are said to have horns that have cloven hoofs, this hath no cloven hoof, but only five distinct fingers upon a foot. Lastly, all horned beasts have an empty hollowness in their horns (except Harts) but this is found and full thoroughout, except a little passage in the middle like a hole into a tooth: and thus say they which will have them called teeth.

Now on the contrary, those which will have them horns, maake these arguments. First, as the Elks have their horns grow out of their eye-lids, the Rhinocerotes or Ethiopian Buls out of their nose, so as it is not unnatural for the Elephant to have his horns grow out of his mouth. Again, horns fall off and come again in old beasts, but teeth do not so, and therefore these are horns and not teeth; the power of fire cannot alter teeth, but these teeth break if you go about to change their porportion or figure, but horns of Oxen and Elephants may be stretched, bended, altered, straightned, and applyed to what fashion soever you will. Again, teeth grow out of the gums and cheek-bone, as it is apparent, but horns grow out of the scull and temples, and so do the Elephants, as by observation every man may discern. Lastly, as nature hath given another shape and greater proportion of body to Elephants then to any other beasts, so also it is not unreasonable that it vary in the placing of his horns, for they grow downward, and the very mole and quantity of his body is sufficient to arme him against the fear of death. Thus they argument for the horns of Elephants.

The Poets have a prety resemblance of dreams, comparing true dreams to horns, and false dreams to Ivory, because falshood is ever more burnished, then naked and ragged truth. And besides the eye of man is translucent, and containeth in it a horny substance, and by the eye we alway receive the best assurance, but by the mouth (signified by teeth) are many falshoods ven∣ted: and for that horns turn upward to heaven, the fountain of truth, but the teeth of an Elephant grow downward towards the earth the mother of error. And for this cause Aeneas by Virgil and Homer, is said to come in at the horny gate of Somnus, and to go forth at the Ivory: Virgils Verses are these:

Sunt geminae Somni portae, quarum altera fertur Cornea, qua veris facilis datur exitus umbris. Altera candenti perfecta nitens Elephanto, Sed falsa ad coelum mittunt insomnia manes. His ubi dum natum Anchises, unaque Sibyllam Prosequitur dictis, portaque emittit eburna.

And here we will leave, and prosecute no further this discourse of their horns and teeth, but pro∣ceed to the other outward parts of this beast.

The tongue is very small though broad, his trunck called Proboscs and Promuscis, is a large hollow * 1.879 thing hanging from his nose like skin to the groundward; and when he feedeth it lyeth open, like the skin upon the bill of a Turkey-cock, to draw in both his meat and drink, using it for a hand, and therefore improperly it is called a hand. For by it he receiveth of his keeper whatsoever he giveth him, with it he overthroweth trees, and wheresoever he swimmeth, through it he draweth breath. It is crooked, gristly, and inflexible at the root next to the nose: within it hath two passages, one into the head and body by which he breatheth, and the other into his mouth, where∣by * 1.880 he receiveth his meat: and herein is the work of God most wonderful, not only in giving unto it such a divers proportion and anatomy, but also giving him reason to know this benefit of it, that so long as he is in the water and holdeth up that trunck, he cannot perish.

With this he fighteth in war, and is able to take up a small piece of money from the earth: with * 1.881 it he hath been seen to pull down the top of a tree, which twenty four men with a rope could not make to bend. With it he driveth away his Hunters when he is chased, for he can draw up therein a great quantity of water, and shoot it forth again, to the amazement and overthrow of them that persecute him. The Moors say that he hath two hearts, one wherewithal he is incensed, and another whereby he is pacified.

But the truth is, as Aristotle in the dissection of the heart observed, there is a double ventricle and bone in the heart of an Elephant. He hath a Liver without any apparent gall, but that side of the Liver being cut, whereon the gall should lie, a certain humour cometh forth like a gall. Wherefore Aelianus saith, he hath his gall in his maw-gut, which is so full of sinews, that one would think he had four bellies; in this receiveth he his meat, having no other receptacle for it. His intrails are like unto a Swines, but much greater.

His Liver four times so great as an Oxes, and so all the residue except the Milt. He hath two pappes a little beside his brest under his shoulders, and not between his hinder legs or loins, they * 1.882

are very small and cannot be seen on the side. The reasons hereof are given, first that he hath but two pappes, because he bringeth forth but one at a time, and they stand under his shoulders like an Apes, because he hath no hoofs but distinct feet like a mans, and also because from the breast floweth more aboundance of milke.

The genital part is like a Horses, but lesser then the proportion of his body affordeth: the stones are not outwardly seen, because they cleave to his reins. But the female hath her genital betwixt her thighes: the forelegs are much longer then the hinder legs, and the feet be greater. His legs are of equall quantity, both above and beneath the knees, and it hath ancle bones very low. The articles do not ascend so high as in other creatures, but kept low neer the earth. He bendeth his hinder legs like a mans when he sitteth, but by reason of his great weight he is not able to bend on both sides together, but either leaneth to the right hand or to the left, and so sleepeth: It is false that they have no joints or articles in their legs, for when they please they can use, bend, * 1.883 and move them, but after they grow old, they use not to lie down or strain them, by reason of their great weight, but take their rest leaning to a tree: and if they did not bend their legs, they could never go any ordinary and stayed pace. Their feet are round like a Horses, but so as they reach from the middle every way two spans length, and are as broad as a bushel, having five distinct toes upon each foot, the which toes are very little cloven, to the intent that the foot may be stronger, and yet parted, that when he treadeth upon soft ground, the weight of his body presse not down the leg too deep. He hath no nails upon his toes, his tail is like an Oxes tail, having a little hair at the end, and the residue thereof peeled and without hair: He hath not any bristly hairs to cover his back. And thus much for their several parts and their uses.

There is not any creature so capable of understanding as an Elephant, and therefore it is requisite * 1.884 to tarry somewhat the longer in expressing the several properties, and natural qualities thereof, which sundry and variable inclinations, cannot choose but bring great delight to the Reader. They * 1.885 have a wonderful love to their own Countrey, so as although they be never so well delighted with divers meats and joyes in other places, yet in memory thereof they send forth tears, and they love also the waters, rivers, and marishes, so as they are not unfitly called Riparii, such as live by the rivers sides: although they cannot swim by reason of their great and heavie bodies, untill they be taught. Also they never live solitary, but in great flocks, except they be sick or * 1.886 watch their young ones, and for either of these they remain adventurous unto death, the eldest lead∣eth the herd, and the second driveth them forward, if they meet any man they give him way, and go * 1.887 out of his sight.

Their voice is called by the word Barrire, that is, to bray, and thereupon the Elephants them∣selves * 1.888 are called Barri; for his voice cometh out of his mouth and nostrils together, like as when a man speaketh breathing, wherefore Aristotle calleth it Raucity, or hoarsness, like the low sound of a Trumpet, this sound is very terrible in battails as shall be afterward declared.

They live upon the fruits of Plants and roots, and with their truncks and heads, overthrow the * 1.889 tops of trees, and eat the boughs and bodies of them, and many times upon the leaves of trees he devoureth Chamaeleons, whereby he is poisoned and dyeth, if he eat not immediately a wilde Olive. They eat earth often without harm, but if they eat it seldom, it is hurtful and procureth pain in their bellies, so also they eat stones. They are so loving to their fellows, that they will not eat their meat alone, but having found a prey, they go and invite the residue to their feasts and chear, more like to reasonable civil men, then unreasonable brute beast. There are certain noble Melons in Ethiopia, which the Elephants being sharp smelling beasts, do winde a great way off, and by the conduct of their noses come to those Gardens of Melons, and there eat and devour * 1.890 them. When they are tamed they will eat Barlie either whole or ground: of whole at one time is given them nine Macedonian Bushels, but of Meal six, and of drink either wine or water, thirty Macedonian pints at at a time, that is, fourteen gallons; but this is observed, that they drink not wine except in war, when they are to fight, but water at all times, whereof they will not tast, except it be muddy and not clear, for they avoid clear water, loathing to see their own shadow therein; and therefore when the Indians are to passe the water with their Elephants, they chuse * 1.891 dark and cloudy nights wherein the Moon affordeth no light. If they perceive but a Mouse run over their meat, they will not eat thereof, for there is in them a great hatred of this creature. Also they will eat dryed Figs, Grapes, Onions, Bulrushes, Palmes, and Ivy leaves: There is a Region in India, called Phalac••us, which signifieth Balde, because of an herb growing therein, which causeth every living thing that eateth thereof, to lose both horn and hair, and therefore no man can be more industrious or wary to avoid those places, then is an Elephant, and to forbear every green thing growing in that place when he passeth thorough it.

It will forbear drink eight dayes together, and drink wine to drunkenness like an Ape. It is delighted above measure with sweet savours, ointments, and smelling flowers, for which cause * 1.892 their keepers will in the Summer time lead them into the medowes of flowers, where they of themselves will by the quickness of their smelling, chuse out and gather the sweetest flowers, and put them into a basket if their keeper have any; which being filled, like dainty and neat men, they also desire to wash, and so will go and seek out water to wash themselves, and of their own accord return back again to the basket of flowers, which if they find not, they will bray and call for them. Afterward being led into their stable, they will not eat meat untill they take of their flowers and dresse the brims of their mangers therewith, and likewise strew their room or standing

place, pleasing themselves with their meat, because of the savour of the flowers stuck about their cratch, like dainty fed persons which set their dishes with green herbs, and put them into their cups of wine.

Their pace is very slow, for a childe may overtake them by reason of their high and large bodies (except in their feare) and for that cause cannot swim: as also by reason that the toes of their feet * 1.893 are very short and smally divided. When they are brought into a Ship, they have a bridge made of wood, and covered with earth, and green boughs are set on either side, so that they imagine they go upon the land untill they enter into the Ship, because the boughs keep them from sight of the Sea. They are most chast, and keep true unto their males without all inconstant love or * 1.894 separation, admitting no adulteries amongst them, and like men which tast of Venus not for any corporal lust, but for desire of heirs and successors in their families; so do Elephants without all unchast and unlawful lust, take their venereal complements, for the continuation of their kinde, and never above thrice in all their dayes, either male or female suffer carnall copulation (but the female only twice.) Yet is their rage great when the female provoketh them, and although they fight not among themselves for their females, (except very seldom) yet do they so burn in this fury, that many times they overthrow trees and houses in India by their tuskes, and running their head like a Ram against them, wherefore then they keep them low and down by subtraction of their meat, and also bring some stranger to beat them. There was a certain cunning Hunter sent into Mauri∣tania, by the Roman Emperor, to hunt and take Elephants; on a day he saw a goodly young Ele∣phant in copulation with another, and instantly a third approached with a direful braying, as if * 1.895 he would have eaten up all the company, and as it afterward appeared, he was an arrival to the female, which we saw in copulation with the other male: when he approached neer, both of them set themselves to combat, which they performed like some unresistable waves of the Sea, or as the hils which are shaken together by an earthquake, wherein each one charged the other most furi∣ously for their love, to the terror and admiration of all the beholders, and so at last became both disarmed of their teeth and horns by their often blowes, before one had overcome the other, and so at last by the hunters were parted asunder, being ever afterward quiet from such contentions about their females for copulation.

The Indians separate the stables of the females far asunder from the males, because at that time * 1.896 they overthrow their houses. They are modest and shamefast in this action, for they seek the Deserts, Woods, and secret places for procreation, and sometimes the waters, because the waters do support the male in that action, whereby he ascendeth and descendeth from the back of the female with more ease: and once it was seen, that in Virgea (a Countrey of the Corascens) two Elephants did engender out of India, otherwise they couple not out of their own Countries. When they go to copulation, they turn their heads towards the East, but whether in remem∣brance * 1.897 of Paradise, or for the Mandragoras, or for any other cause I cannot tell: the female sit∣teth while she is covered. They begin to engender, the male at six, ten, twelve, fifteen or twenty year old, the female not before ten years old. They couple but five dayes in two years, and never after the female is filled till she have been clear one whole year; and after the second copu∣lation, * 1.898 he never more toucheth his female. At that time the male breatheth forth at his nose a certain fat humour like a menstruous thing, but the female hath them not till her place of con∣ception be opened: and alway the day after her filling, she washeth herself before she return to the flock.

The time of their going with young is according to some, two years, and according to other, * 1.899 three; the occasion of this diversity is, because their time of copulation cannot certainly be known, because of their secrecy, for the greater bodies that beasts have, they are the lesse fruitful. She is delivered in great pain, leaning upon her hinder legs. They never bring forth but one at a time, and that is not much greater then a great Cow-calfe (of three monthes old) which she nourisheth six or eight year. As soon as it is Calved, it seeth and goeth, and sucketh with the mouth, not with the trunck, and so groweth to a great stature.

The females when they have calved are most fierce, for fear of their young ones, but if a man come and touch them, they are not angry, for it seemeth they understand that he toucheth them * 1.900 not for any desire to take or harm them, but rather to stroke and admire them. Sometimes they go into the water to the belly, and there calve for fear of the Dragon: the male never forsaketh her, but keepeth with her for the like fear of the Dragon, and feed and defend their young ones with singular love and constancy unto death; as appeareth by the example of one, that heard the bray∣ing of her calf fallen into a ditch, and not able to arise, the female ran unto it, and for hast fell down upon it, so crushing it to death, and breaking her own neck with one and the same violent love.

As they live in herds, so when they are to passe over a river or water, they send over the least or youngest first, because their great bodies together should not cause the deep water to swell or rise above their height: the other stand on the bank and observe how deep he wadeth, and so make account that the greater may with more assurance follow after the younger and smaller, then they the elder and taller; and the females carry over their Calves upon their snowts, and * 1.901 long eminent teeth binding them fast with their truncks, (like as with ropes or male girts, that they may not fall) being sometime holpen by the male; wherein appeareth an admirable point of natu∣ral wisdom, both in the cariage of their young, and in sending of the lesser foremost, not only for the reason aforesaid, but also because they being hunted and prosecuted, it is requisite that the greatest

and strongest come in the rear and hindmost part, for the safegard of the weaker, against the sury of their persecutors, being better able to fight then the foremost, whom in natural love and policy, they set farthest from the danger.

Mutiuc which had been thrice Consul affirmeth, that he saw Elephants brought on shore at Puteoli * 1.902 in Italy: they were caused to go out of the Ship backward, all along the bridge that was made for them, that so the sight of the Sea might terrifie them, and cause them more willingly to come on land, and that they might not be terrified with the length of the bridge from the continent. Pliny and Solinus affirm, that they will not go on shipboard, untill their keeper by some intelligible signe * 1.903 of oath, make promise unto them of their return back again.

They sometimes, as hath been said, fight one against another, and when the weaker is overcome, * 1.904 he is so much abased and cast down in minde, that ever after he feareth the voice of the con∣querour.

They are never so fierce, violent, or wilde, but the sight of a Ram tameth and dismayeth them, for they fear his horns; for which cause the Egyptians picture an Elephant and a Ram, to sig∣nifie * 1.905 a foolish King that runneth away for a fearfull sight in the field. And not only a Ram, but also the gruntling clamour or cry of Hogs: by which means the Romans overthrew the Carthagini∣ans and Pyrrhus which trusted overmuch to their Elephants. When Antipater besieged the Megari∣ans very straitly with many Elephants, the Citizens took certain Swine and anointed them with pitch, then set them on fire and turned them out among the Elephants, who crying horribly by rea∣son of the fire on their bodies, so distempered the Elephants, that all the wit of the Macedonians could not restrain them from madness, fury, and flying upon their own company, only be∣cause of the cry of the Swine. And to take away that fear from Elephants, they bring up with them when they are tamed, young Pigges and Swine ever since that time. When Elephants are chased in hunting, if the Lions see them, they run from them like Hinde-calves from the Dogs of Hunters, and yet Iphicrates sayeth, that among the Hesperian or western Ethiopians, Lions set upon the young Calves of Elephants and wound them: but at the sight of the mothers, which come with speed to them, when they hear them cry, the Lions run away, and when the mothers finde * 1.906 their young ones imbrued in their own bloud, they themselves are so inraged that they kill them, and so retire from them, after which time the Lions return and eat their flesh. They will not indure the savour of a Mouse, but refuse the meat which they have run over: in the river Ganges of India, there are blew Wormes of sixty cubits long having two armes; these when the Ele∣phants come to drink in that river, take their trunks in their hands and pull them off. There are Dragons among the Ethiopians, which are thirty yards or paces long, these have no name among the inhabitants but Elephant-killers. And among the Indians also there is as an inbred and native * 1.907 hateful hostility between Dragons and Elephants: for which cause the Dragons being not igno∣rant that the Elephants feed upon the fruits and leaves of green trees, do secretly convey themselves into them or to the tops of rocks: covering their hinder part with leaves, and letting his head and fore part hang down like a rope, on a suddain when the Elephant cometh to crop the top of the tree, she leapeth into his face, and diggeth out his eyes, and because that revenge of malice is too little to satisfie a Serpent, she twineth her gable like body about the throat of the amazed Elephant, and so strangleth him to death.

Again they marke the footsteps of the Elephant when he goeth to feed, and so with their tails, net in and entangle his legs and feet: when the Elephant perceiveth and feeleth them, he putteth down his trunck to remove and untie their knots and gins; then one of them thrusteth his poi∣soned stinging head into his Nostrils, and so stops up his breath, the other prick and gore his ten∣der belly-parts. Some again meet him and flie upon his eyes and pull them forth, so that at the last he must yeeld to their rage, and fall down upon them, killing them in his death by his fall, whom he could not resist or overcome being alive: and this must be understood, that forsomuch as Elephants go together by flocks and herds, the subtil Dragons let the foremost passe, and set upon the hindmost, that so they may not be oppressed with multitude.

Also it is reported that the bloud of an Elephant is the coldest blood in the world, and that Dra∣gons in the scorching heat of Summer, cannot get any thing to cool them, except this bloud; for which cause they hide themselves in rivers and brooks whither the Elephants come to drink, and when he putteth down his trunck they take hold thereof, and instantly in great numbers leap up unto his ear, which is naked, bare and without defence: whereout they suck the blood of the Ele∣phant untill he fall down dead, and so they perish both together.

Of this blood cometh that ancient Cinnabaris, made by commixture of the bloud of Elephants * 1.908 and Dragons both together, which alone is able, and nothing but it, to make the best representa∣tion of blood in painting. Some have corrupted it with Goats-blood, and call it Milton, and Mimum, and Monocroma: it hath a most rare and singular vertue against all poisons, beside the unmatchable property aforesaid.

These Serpents or Dragons are bred in Taprobana, in whose heads are many pretious stones, with such naturall seals or figurative impressions, as if they were framed by the hand of man, for Podi∣sippus and Tzetzes affirm, that they have seen one of them taken out of a Dragons head, having upon it the lively and artificial stampe of a Chariot.

Elephants are enemies to wilde Buls, and the Rhinocerots, for in the games of Pompey, when an Ele∣phant * 1.909 and a Rhinoceros were brought together, the Rhinoceros ran instantly and whet his horn upon a

stone, and so prepared himself to fight, striking most of all at the belly of the Elephant, because he knew that it was the tenderest and most penetrable part of the body.

The Rhinoceros was as long as the Elephant, but the legs thereof were much shorter, and as the Rhinocerotes sharpen their horns upon the stones, so do the Elephants their teeth upon trees: the sharpness of either yeeldeth not to any steel. Especially the Rhinocerot teareth and pricketh the legs * 1.910 of the Elephant. They fight in the woods for no other cause, but for the meat they live upon, but if the Rhinocerot get not the advantage of the Elephants belly, but set upon him in some other part of his body, he is soon put to the worst, by the sharpness of the Ivory tooth which pierceth through his more then buffe-hard skin (not to be pierced with any dart) with great facility, being set on with the strength of so able an adversary. The Tygre also feareth not an Elephant, but is * 1.911 fiercer and stronger, for he leapeth upon his head and teareth out his throat, but the Gryphins which overcome almost all beasts, are not able to stand with the Lions or Elephants.

The females are far more strong, chearful, and couragious then the males, and also they are apt to bear the greater burthens; but in War the male is more graceful and acceptable, be∣cause * 1.912 he is taller, giving more assured ensignes of victory and fortitude: for their strength is admirable, as may be conjectured by that which is formerly recited of their trunck, as Vartoman affirmeth, that he saw three Elephants with their only heads, drive a great Ship out of the Sea-water where it was fastened unto the shore. When he is most loaded he goeth surest, for he can carry a wooden Tower on his back with thirty men therein, and their sufficient food and warlike in∣struments.

The King of India was wont to go to war with 30000 Elephants of war, and beside these he had * 1.913 also followed him 3000 of the chiefest and strongest in India, which at his command would over∣throw Trees, Houses, Wals, or any such thing standing against him: and indeed upon these were the Indians wont to fight, for the defence of their Coast and Countrey. The farthest region of that continent is called Partalis, inhabited by the Gangarides and Calingae, the King whereof was wont to have seven hundred Elephants to watch his Army, and there was no mean Prince in all * 1.914 India which was not Lord of many Elephants. The King of Palibotrae kept in stipend, eight thousand every day, and beyond his Territory was the King of Modubae and Molindae, which had four hundred Elephants. These fight with men, and overthrow all that come within their reach, both with their truncks and teeth.

There were certain officers and guiders of these Elephants, which were called Elephantarchae, who were the governors of sixteen Elephants, and they which did institute and teach them Martial discipline, were called Elephantagogi. The Military Elephant did carry four persons on his bare * 1.915 back, one fighting on the right hand, another fighting on the left hand, a third which stood fight∣ing backward from the Elephants head, and a fourth in the middle of these holding the rains and guiding the beast to the descretion of the Souldiers, even as the Pilot in a Ship guideth the stern, wherein was required an equall knowledge and dexterity, for they understand any language quick∣ly; for when the Indian which ruled them said, Strike here on the right hand, or else on the left, or refrain and stand still, no reasonable man could yeeld readier obedience. They did fasten by iron chains, first of all upon the Elephant that was to bear ten, fifteen, twenty, or thirty men, on either side two panniers of iron bound underneath their belly, and upon them the like panniers of wood hollow, wherein they place their men at armes, and covered them over with small boards, for the trunck of the Elephant was covered with a mail for defence, and upon that a broad sword, and two cubits long: this (as also the wooden Castle or panniers aforesaid) were fastened first to the neck, and then to the rump of the Elephant. Being thus, armed, they entred the battel, and they shewed unto the beast to make them more fierce, wine, red liquor made of Rice, and white cloth, for at the sight of any of these, his courage and rage increaseth above all measure; then at the sound of the Trumpet he beginneth with teeth to strike, tear, beat, spoil, take up into the air, cast down a∣gain, stamp upon men under feet, ovethrow with his trunck, and make way for his riders to pierce with Spear, Shield, and Sword; so that his horrible voice, his wonderful body, his terrible force his admirable skill, his ready and inclinable obedience, and his strange and seldom seen shape, produced in a main battel no mean accidents and overturns. For this cause we read how that Pyrrhus first of all produced Elephants against the Romans in Lucania: afterward Asdrubal in Africa, Antiochus in the East, and Jugurtha in Numidia.

Against this new kinds of Castle-fighting, and Souldier-bearing beasts, on the contrary they * 1.916 invented new kinds of stratagems, as is before set down, and also new instruments of war, for a Centurion in Lucania with a new devised sharp Sword cut off the trunck of this beast, again other invented, that two armed Horses should draw a Chariot, and in the same armed men with Javelins and sharp Spears, the speedy Horses should with all force run upon the Ele∣phants, and the spear-men directing their course and weapons, some upon the beast, other upon the riders, did not only wound the beast, but also by celerity of the Horses, escape all danger.

Other again sent against him armed Souldiers, having their Armour made full of sharp pricks or piercing piked Nailes, so that when the beast did strike at them with his trunck, he received grievous wounds by his own blowes. Again there were certain young men Souldiers, armed with light armour, which being mounted upon swift Horses, could cast Darts with singular facility, and without the reach of the beast, many times wounding him with long Spears, and so by

example of the Horse-men, the Foot-men, grew more bold, and with piles in the earth annoyed the belly of the beast, and utterly vanquishing it and the rider. Again, they devised slings to cast stones, whereby they beat off the riders, and many times overthrew the Castle-bearer, as it were by some violent stroke of a Cannon shot; neither was there ever any more easie way to disaster these mon∣ster-seeming Souldiers, then by casting of stones; and lastly they would suffer their Elephants and their riders by poor hopes and appearances of fear, to enter into the midst among them, and so be∣girt and inclose them, that they took the Elephants alive; and also more shooters of Darts car∣ryed in Chariots with the strong course of horses, did so annoy them, that whereas their bodies were great and unweildy, not nimble to stir out of place, it became more easie to kill an Elephant then a Horse, because many shooters at one time could pierce so fair a mark with unresistible wea∣pons. And these things are related by Vegetius.

At the last the fight with Elephants turned into a publick game or pastime, both to see them fought * 1.917 withall by men, and also among themselves. When certain prisoners of the Romans were taken by Annibal, he first constrained them to skirmish among themselves, and so slew one another except only one; and he was by the like commandement forced to fight with an Elephant, but upon con∣dition of liberty if he escaped alive: and thereupon joyned combate, and slew the Elephant, to the great grief and amazement of all the Carthaginians; but going home, according to agreement, Annibal fearing that by this fact those great beasts would grow into contempt, sent certain Horse-men to kill him by the way.

Their trunck or hand is most easie to be cut off; for so it happered in the aedility or temple∣office * 1.918 of Claudius, Antonius and Posthumus being Consuls, and afterward in the Circus, when the Luculli were the commons officers. And when Pompey was Consul the second time, there were 17 or 20 which at one time fought within the Circus, at the dedication of the Temple of Venus the Victoria, where the Getulians fought with them with Spears and Darts; for there happened an ad∣mirable accident, one of the Souldiers who having a hurt in his feet did creep upon his knees be∣twixt the legs of the Elephants, and cast up the Darts over his head into the beasts belly, which fell down round about him, to the great pleasure of the beholders, so that many of the Elephants perished rather by Art then the strength of the Souldier. No lesse was the Miracle of another slain with one stroke, for a pile ran into his temples through his eye, and there stuck so fast, that it could not be pulled forth again; which thing was afterward assayed by Julius Caesar, and in the third time of his Consulship, there were twenty Elephants, which in the Games fought with five hundred men, and so many with Towers on their backs, bearing threescore men in every Tower.

To conclude, Elephants are afraid of fire, and Martial made this Epigram of a Bull slain by an Elephant, which was wont to domineer in all their triuphant games, wherewithal I will conclude this discourse.

Qui modo per totam flammis stimulatus arenam Sustulerat raptas Taurus in astra pilas, Occubuit tandem cornuto ardore petitus, Dum facilem tolli sic Elephanta putat.

In the next place it is good to relate the story of the taking and taming of Elephants, for in * 1.919 Lybia about the Troglodytae, the hunting and taking of Elephants have given many names to seve∣rall Towns, as Elephantina, and Elephantis, Epitherae, Philothera, and the hunting of Elephants by Ptolemais, by the Port Saba, the City Daraba, and Lycha. In Africk they take them in great ditches, whereinto when they are fallen, the people presently with boughs, mattocks, leaves, and digging down of high raised places, take them out again, and so turn them into a valley wrought by the labour of man, most firmely walled on both sides, where with famine they tame him; for when he would gently take a bough at the hand of a man, they adjudged him tamed, and grew familiar with him, leading him away without all scruple.

But the Indians use a more ingenious and speedy means to tame them, which is this; first, they dig also a great ditch, and place such meat therein as the beast loveth, who winding it, and coming thereunto, for desire thereof falleth into the fosse or ditch: being so fallen in, and not able * 1.920 to come forth again, one cometh to him with Whips, beating him very grievously for a good space, to the great grief of the beast, who through his inclosing can neither run away nor help himself; then cometh another during this time of punishment, and blameth the first man for beating the beast, who departeth presently as one afraid of his rebuke, the other pitieth the beast, and stroak∣eth him, and so goeth away; then cometh the whipper again, and scourgeth the Elephant as before and that more grievously to his greater torment for a good space together: whereupon the time fulfilled, the other cometh again and fighteth with the whipper, and forcibly seemeth to drive him * 1.921 away, and relieve the poor beast; and this they do successively three or four times; so at the last, the Elephant groweth to know and love his deliverer, who by that means draweth him out and leadeth him away quietly: While this thing is doing, the smiter and whipper useth a strange and unwonted kind of habit, so as he may never be known by the Elephant after he is tamed, for fear of revenge: of which you shall hear more afterward, in the farther discourse and opening the nature of this beast.

Arrianus and Strabo relate another way whereby the Indians take their Elephants, which because they write upon their own eye sight, of the things they knew assuredly, I have thought good to expresse the devise; Four or five Hunters first of all chuse out some plain place, without Trees or Hils, but declining, by the space of some four or five furlongs; this they dig like a wide ditch as aforesaid, and with the earth they take up, they raise wals about it like a trench, and in the sides of the trench they make certain dens with holes, to convey in light to the Watch-men, whom they place therein, to give notice and observe when the Elephants are inclosed; then make they a narrow bridge covered with earth at the farther end of the trench, that the beasts may dread no fallacy; and for the more speedy effecting and compassing their desire, they also include in the trench three or four tame female Elephants, to entise and draw into them the wilde ones.

Now these beasts in the day time feed not so boldly as in the night, and therefore they can∣not easily be deceived or taken in the light; but in the night great flocks of them follow the Captain (as we have already shewed) and so coming neer this trench, partly by the voice, and partly by the savour and smell of the females, they are drawn into the trench; then the Watch-men with all speed, pull down the bridge, and other of them go into the next Townes to call for help, who upon the first notice thereof, come to the place mounted upon the best and strongest tame Elephants, and so compasse them about, giving meat in their presence to the tame, but besieging the inclosed, they keep them from all meat and food, until they be so weakned that they dare enter in among them, but in this manner, they turn in their tame Elephants, and go under their bellies, and so when they come near the wilde Elephants, they speedily con∣vey themselves under his belly, and lay unavoidable fetters upon their feet: then provoke they the tame ones to beat and fight with the wilde, who by reason of the manacles upon their feet are easily overthrown and fall to the ground; being on the ground, they put halters upon their necks made of raw Oxe hides, and so bind them to the tame and domestical Elephants: And while they lie on the ground, they get upon them, and to the intent that their Riders may be without danger of harm by them, they cut the skin of their necks round about in a circle, with a sharp sword, and upon the wound they tie and fasten a rope, that so the pain may con∣strain the beast to be quiet, so that by this they begin to feel their own weakness, and leave off their wildeness, betaking themselves to the mercy of their new Masters.

But thus raised from the earth again, and yoaked by the necks and legs to the tamed Elephants, they are safely led home into stables, where they are fastened to great pillars by their necks, and if they refuse to eat their meat, with Tymbrels, Cymbals, Harpes, and other musical instruments, they are so entised from sullen wildeness, that they forget their first natures, and yeeld all loving obedience to men, as to their victorious conquerors and unresisti∣ble Masters.

These beasts by their sagacity and natural instinct, do sometime foresee their own peril, and * 1.922 discover the trains and secret intentions of the Hunters, so as they cannot be drawn into the ditches and fosses by any allurements, but presaging their own misfortunes, turn back again up∣on their Hunters, even through the midst of them, and so seek to save themselves by flight over∣throwing their enemies that dare approach unto them. At which time there is a fierce fight, to the great slaughter many times both of men and beasts; for the men to stay his flight, bend their spears, and charge their darts and arrowes, to strike the Elephant directly on the face, and if the beast perceive that he hath overthrown any man instantly he maketh to him, taketh him in his teeth, lifting him up into the air, and casting him down again, stampeth upon him, wounding him many times with his teeth or horns, whereby he putteth him to cruel torments, and leaveth him not till he be dead.

And when they invade or set upon a man, they spread forth their broadears, (which are fashi∣oned like the winges of Ostriches) as the sails of a ship, and drawing up their trunck under their teeth their noses stand forth like the beak of some ship, and so rush they with unresistible violence upon the weak bodies of men, overturning them in no other sort, then a mighty great Hulk or man of war, the little Oares or Whirries in the Sea.

And as the Trumpets in war give the signes of fighting, so do these send forth such terrible yelling and roaring clamors, as bringeth no mean astonishment to his persecutors: beside the lamentable and mournful voices of men, by them wounded and fallen to the earth; some having their knees and bones broken, other their eyes trod out of their head, other their noses pressed flat to their faces, and their whole visages so disfigured and disfavoured in a moment, that their neerest friends, kindred and acquaintance cannot know them. These also fil the spacious air with dir••∣ful cries, that are heard a great way off, into the Towns and Cities adjoyning, having no other means to escape out of the way, and from the teeth of the beast, except he strike his tooth into some root and there it stick fast untill the poor overthrown man can creep aside and save himself by flight.

In this conflict, sometime the Elephants, and sometimes men are the conquerors, by bringing up∣on the beasts divers terrors and manacles, out of which they are not very easily delivered: for men also have their trumpets, and so make the woods and fields ring with them, the ratling of their Armour and Shields, and their own howling and whooping, kindling fires on the earth, cast∣ing both fire-brands and burning Torches into the face of the Elephant, by all which the 〈◊〉〈◊〉

beast is not a little disgraced and terrified. So that being bereft of their wits, they turn back and run into the ditch which they so carefully avoided before.

But if their rage proceed undeterred, and men be forced to yeeld unto them, forth they go into the woods, making the trees to bend unto them as a Dog or an Ox doth the standing corn at har∣vest: breaking off their tops and branches, which hinder their course and flight, as another beast would crop off the ears of corn; but where they are taller then the woods, there they strain every joynt and member in them to get ground land overgo their Hunters; which they may perform and attain more easily, because of their customary aboad in those places: and when they are escaped out of the sight of their followers, and make account that they are freed from further perse∣cution, then cast they off all fear, and compound their distracted senses into a remembrance of meat, and so gather their food from Palms, Trees or bushes; afterward betaking themselves to rest and quietness.

But if their Hunters come again into their sight, they also again take them to their heels, un∣till they have gotten more ground from them, and then they rest again; and if the Sun decline, and light of day fail the Hunters, and darkness make an end of the chase; then do they com∣passe in the beasts way, and set the wood a fire, (for Elephants fear fire as much as Lions:) So that by all this it appeareth; that the fabulous tales of Gabinius the Roman writer of Ele∣phants, are not to be believed, when he affirmeth, that Elephants will fight against and resist the violence of fire.

The Troglodytae hunt and take Elephants after another manner, for they climbe up into the trees, and there sit till the flocks of Elephants passe by, and upon the last, the Watch-man suddenly leap∣eth (with great courage) taking hold upon his tail and so sliding down to his legs, and with a sharp Axe which he hath hanging at his back cutteth the nerves and sinews of his legs with so great cele∣rity, that the beast cannot turn about to relieve it self, before she be wounded and made unable to revenge her harm, or prevent her taking: and sometimes she falleth down on the wounded side, and * 1.923 crusheth the Hunter watch-man to death, or else with her force in running, dasheth out his brains against a tree.

The Elephant-eaters (called Elephantophagi) do observe the like policy, for by stealth and secretly * 1.924 they set upon the hindmost, or else the wandring solitary Elephant, and cut his sinews, which causeth the beast so cast down and taken.

Other among the aforesaid Troglod••••e, use a more easie, cunning and lesse perillous kinde of taking Elephants; for they set on the ground very strong charged bent-bowes, which are kept by many of their strongest youngmen, and so when the flocks of Elephants passe by, they shoot their sharp arrowes dipped in the gall of Serpents, and wound some one of them, and follow him by the bloud, untill he be unable to make resistance. There are three at every bow, two which hold it, and one that draweth the string. Other again, watch the trees whereunto the beast leaneth when he sleep∣eth, neer some waters, and the same they cut half asunder, whereunto when he declineth his body, the tree is overturned and the beast also, and being unable to rise again because of the short nerves and no flexions in his legs, there he lyeth till the Watch man come and cut off his head.

Aristotle describeth another manner of taking Elephants in this sort; The Hunter (saith he) getteth up upon a tamed Elephant, and followeth the wilde one till he have overtaken it, then com∣mandeth he the tame beast to strike the other, and so continueth chasing and beating him, till he have wearyed him and broken his untameable nature. Then doth the rider leap upon the wearyed and tyred Elephant, and with a sharp pointed Sickle doth govern him after the tame one, and so in short space he groweth gentle. And some of them when the rider alighteth from their backs, grow wilde and fierce again; for which cause they binde their forelegs with strong bands, and by this means they take both great and small old and young ones; but as the old ones are more wilde and obstinate, and so difficult to be taken, so the younger keep so much with the elder, that a like impossibility or difficulty interposeth itself from apprehending them.

In the Caspian lake, there are certain fishes (called Oxyrineh) out of whom is made such a firme * 1.925 glew, that it will not be dissolved in ten dayes after it hath taken hold, for which cause they use it in the taking of Elephants.

There are in the Island Zeira many Elephants, whom they take on this manner: In the Mountains they make certain doysters in the earth, having two great trees standing at the mouth of the cloysters, and in those trees they hangup a great par∣cul〈…〉〈…〉 gate, within that cloyster they place a tame female Elephant at the time of their usual copulation: the wilde Elephants do speedily wind her, and make to her, and so at the last having found the way betwixt the two trees, enter into her; sometime twenty, and sometime thirty at a time: then are there two men in the said trees, which cut the rope whereby the gate hangeth, so it falleth down and includeth the Elephants, where they suffer them alone for six or seven dayes without meat, whereby they are so infeebled and famished, that they are not able to stand upon their legs.

Then two or three strong men enter in among them, and with great slaves and clubs, belabour and, ••udgel them, till by that means they grow tame, and gentle; and although an Elephant be a monstrous great beast and very subtil, yet by these and such like means do the inhabitants of India and Ethiopia, take many of them with a very small labour to their great advantage.

Against these sleights of men, may be oposed the subtil and cautelous evasions of the beast, avoi∣ding * 1.926 all the footsteps of men, if they smell them upon any herb or leaf, and for their fight with the Hunters, they observe this order. First of all, they set them foremost which have the least teeth, that so they may not be afraid of combate, and when they are weary, by breaking down of trees they escape and flie away. But for their hunting, they know that they are not hunted in India for no other cause, then for their teeth, and therefore to discourage the Hunters, they set them which have the worst teeth before, and reserve the strongest for the second encounter: for their wis∣dom or natural discretion is herein to be admired, that they will so dispose themselves in all their battails when they are in chase, that ever they fight by course, and inclose the youngest from perill, so that lying under the belly of their Dams they can scarce be seen: and when one of them flyeth they all flie away, to their usual resting places, striving which of them shall go foremost: And if at any time they come to a wide and deep Ditch, which they cannot passe over without a bridge, then one of them descendeth, and goeth down into the Ditch, and standeth transverse or crosse the same, by his great body filling up the empty parts, and the residue passe over upon his back as upon a bridge.

Afterward when they are all over, they tarry and help their fellow out of the Ditch or Trench again, by this sleight or devise, one of them putteth down to him his leg, and the other in the Ditch windeth his trunck about the same, the residue standers by cast in bundles of sprigs with * 1.927 their mouthes, which the Elephant warily and speedily putteth under his feet, and so raiseth him∣self out of the Trench again, and departeth with his fellowes.

But if they fall in and cannot finde any help or means to come forth, they lay aside their natural wilde disposition, and are contented to take meat and drink at the hands of men, whose presence be∣fore they abhorred; and being delivered they think no more upon their former condition, but in forgetfulness thereof, remain obedient to their deliverers.

Being thus taken, as it hath been said, it is also expedient to express by what art and means they * 1.928 are cicurattd and tamed. First of all therefore when they are taken, they are fastened to some Tree or Pillar in the earth, so as they can neither kick backward nor leap forward, and there hunger, thirst, and famine, like two most strong and forcible Riders abate their natural wildeness, strength, fear and hatred of men: Afterward when their keepers perceive by their dejection of minde, that they begin to be mollified and altered, then they give unto them meat out of their hands, upon whom the beast doth cast a far more favorable and cheerful eye, considering their own bondage, and so at the last necessity frameth them unto a contented and tractable course and inclination.

But the Indians by great labour and industry take their young Calves at their watering places, and so lead them away, inticing them by many allurements of meat to love and obey, them, so as they grow to understand the Indian language, but the elder Indian Elephants do very hardly and seldom grow tame, because of their remembrance of their former liberty, by any bands and oppression; nevertheless by instrumental musick, joyned with some of their Countrey songs and ditties, they abate their fierceness, and bring down their high untractable stomachs, so as without all bands they remain quiet, peaceable and obedient, taking their meat which is layed before them.

Pliny and Solinus prescribe the juyce of Barly to be given to them for their mitification, where∣unto also agreeth Dioscorides (calling that kind of drink Zythus) and the reason hereof is, because of the tart sharpness in Barly water if it stand a little while; and therefore also they prescribe Vinegar and ashes to rub the beasts mouth, for it hath power in it to pierce stones, all sharp * 1.929 things penetrate deep into his flesh, and alter his nature; the invention whereof is attributed to Democritus.

Being thus tamed, they grow into civill and familiar uses, for Caesar ascended into the Capitol betwixt four hundred Elephants, carrying at either side burning Torches, and Heliogabalus brought * 1.930 four Waggons drawn with Elephants in Vaticanum, and men commonly ride upon them, for Ap••lloni∣us saw neer the River Indus, a Boy of thirteen year old riding alone upon an Elephant, spurring and pricking him as freely as any man will do a lean horse.

They are taught to bend one of their hinder legs to take up the Rider, who also must receive * 1.931 help from some other present standers by, or else it is impossible to mount on the back of so high a Palfrey. They which are not accustomed to ride upon these beasts, are affected with vomiting and casting, like men when they first of all take the Sea. They are ruled without bridle or rains, only by a long crooked piece of wood bending like a Sickle, and nailed with sharp nails, no man can sit more safely and more softly upon a Horse or Mule then they do which ride upon the Ele∣phants. The Indians with their lesser Elephants (which they call bastard Elephants) plow their ground and corn.

The common price of Elephants is at the least five hundred Nobles, and sometimes two thou∣sand. * 1.932 The Indian women are most chast and continent, yet for an Elephant they take a great pride to be hired for whores, for they imagine that the fame and received opinion of their beauty doth countervail and cover the shameful losse of their honesty (as Arrianus writeth in his book of Indians.) * 1.933

Since the time that Elephants have been tamed, their natures and dispositions have been the bet∣ter observed and discovered; for they willingly obey their keepers, learning all feats of Armes, to

take up stones and cast them, and to swim; so that Strabo affirmeth, there was no possession or wealth comparable to a Chariot or Waggon of Elephants.

Mutianus which was thrice Consul, affirmed to Pliny, that he saw an Elephant which learned the * 1.934 Greek letters, and was able with his tongue to write these words, Antos ego•• Tadegrapsa laphura te kell' anetheca; that is, I wrote these things and dedicated the Celtican spoils: but in these actions of writing, the hand of the teacher must be also present to teach him how to frame the letters, and then, as Aelianus saith, they will write upon Tables, and follow the true proportion of the Characters expressed before their face, whereupon they look as attentively as any Gramma∣rian. In India they are taught many sports, as to Dance and leap, which caused Martial to write thus;

Turpes esseda quod trabunt bisontes, Et molles dare jussa quod choreas Nigro bellua nil legat magistro, Quis spectacula non putet deorum?

When the Prizes of Germanicus Caesar were played, there were many Elephants which acted strange feats or parts, four of them went upon Ropes and over the Tables of meat, whereon they set their feet so warily that they never touched any of the ghests, the boardes or standing cups being fully furnished. And also they learned to dance after Pipes by measure, sometime dancing softly, and sometime apace, and then again leaping upright, according to the number sung or play∣ed upon the instrument; and they are apt to learn, remember, meditate, and conceive such things as a man can hardly perform.

Their industrious care to perform the things they are taught, appeareth herein, because when they are secret and alone by themselves, they will practise leaping, dancing, and other strange feats, which they could not learn suddenly in the presence of their Masters: as Pliny affirmeth for certain truth of an Elephant which was dull and hard of understanding, his keeper found him in the night practising those things which he had taught him with many stripes the day before, and could not prevail by reason of the beasts slow conceit.

There was an Elephant playing upon a Cymbal, and others of his fellowes dancing about him, * 1.935 for there was fastened to either of both of his forelegs one Cymbal, and another hanged to his trunck, the beast would observe just time, and strike upon one, and then the other, to the admirati∣on of all the beholders. There was a certain banquet prepared for Elephants upon a low bed in a parlour set with divers dishes and pots of Wine, whereinto were admitted twelve, six males, appa∣relled like men, and six females apparelled like women: when they saw it, they sat down with great modesty, taking here and there like discreet temperate ghests, neither ravening upon one dish or other, and when they should▪ drink, they took the cup receiving in the liquor very mannerly, and for sport and festivity would through their truncks squirt or cast a little of their drink upon * 1.936 their attendants; so that this beast is not only of an admirable greatness, but of a more wonderful meekness and docibility. * 1.937

They are said to discern betwixt Kings and common persons, for they adore and bend unto them, pointing to their Crowns, which caused Martial to write this Tetrastichon;

Quod pius & supplex Elephas te Caesar odorat, Hic modo qui tauro tam metuendus erat, Non sacit hoc jussus, nulloque docente magistro: Crede mihi, numen sentit & ille tuum.

The King of Indians was watched with four and twenty Elephants, who were taught to forbear * 1.938 sleep, and to come in their turns at certain hours, and so were they most faithful, careful and in∣vincible. And as there be of them three kinds, the Palustrians or Marishie Elephants are hair brai∣ned and inconstant, the Elephants of the Mountains are subtil and evill natured, lying in wait to de∣stroy and devoure, but the Campestrial Elephants are meek, gentle, docible, and apt to imitate men. In these is the understanding of their Countrey language, of obedience to Princes, govern∣ment, and offices; the love and pleasure of glory and praise: and also that which is not alway in men; namely, equity, wisdom, and probity.

They have also a kind of Religion, for they worship, reverence, and observe the course of the * 1.939 Sun, Moon, and Stars; for when the Moon shineth, they go to the Waters wherein she is apparent; and when the Sun ariseth they salute and reverence his face: and it is observed in Ethiopia, that when the Moon is changed untill her prime and appearance, these beasts by a secret motion of na∣ture, * 1.940 take boughs from off the trees they feed upon, and first of all lift them up to heaven, and then look upon the Moon, which they do many times together, as it were in supplication to her. In like manner they reverence the Sun rising, holding up their trunck or hand to heaven, in congratu∣lation * 1.941 of her rising.

Iuba was wont to say, that this beast was acceptable to those Gods which ruled Sea and Land, * 1.942 because of their reverence to Sun and Moon, and therefore Ptolomeus Philopator, offered four Ele∣phants in a sacrifice (to recover the quietness of his minde) thinking that the Gods would have

been well pleased therewith, but finding that his fearful dreams and visions departed not from him, but rather his disquietness increased, fearing that the gods were angry with him for that action, he * 1.943 made four Elephants of Brass, and dedicated them to the Sun, that so by this deed he might purchase pardon for the former offence.

This Religion of theirs, also appeareth before their death, for when they feel any mortal * 1.944 wounds, or other natural signes of their later end, either they take up the dust, or else some green herb, and lift it up to Heaven in token of their innocency and imploration of their own weak∣ness: and in like manner do they when they eat any herb by natural instinct to cure their dis∣eases: first they lift it up to the Heavens (as it were to pray for a divine blessing upon it) and then devoure it.

I cannot omit their care, to bury and cover the dead carkases of their companions, or any other * 1.945 of their kinde; for finding them dead, they pass not by them till they have lamented their common misery, by casting dust and earth on them, and also green boughs, in token of sacrifice, holding it execrable to do otherwise: and they know by a natural instinct some assured fore-tokens of their own death. Besides when they wax old and unfit to gather their own meat, or fight for themselves, the younger of them feed, nourish, and defend them, yea they raise them out of Ditches and Tren∣ches into which they are fallen, exempting them from all labour and perill, and interposing their own bodies for their protection: neither do they forsake them in sickness, or in their wounds, but stand to them, pulling out Darts of their bodies, and helping both like skilful Chirurgions to cure wounds, and also like faithful friends to supply their wants.

Again, how much they love their young, which is a natural part, of religion we have shewed be∣fore. Antipater supposeth that they have a kinde of divination or divine understanding of law and * 1.946 equity, for when King Bocohus had condemned thirty men to be torn and trod in pieces by Elephants, and tying them hand and foot to blocks or pieces of wood, cast them among thirty Elephants, his servants and Officers could not by all their wit, skill, or provocation, make the Beasts touch one of them: so that it was apparent, they scorned and disdained to serve any mans cruel disposition, or to be the ministers of tyranny and murther. They moreover have not only an observation of chastity * 1.947 among themselves, but also are revengers of whoredom and adulterers in other, as may appear by these examples in History.

A certain Elephant seeing his Master absent, and another man in bed with his Mistress, he went * 1.948 unto the bed and slew them both. The like was done at Rome, where the Elephant having slain both the adulterer and adulteress, he covered them with the bed-clothes untill his Keeper returned home, and then by signes drew him into his lodging place, where he uncovered the Adulterers, and shewed him his bloudy tooth that took revenge upon them both for such a villany: whereat the Master wondering, was the more pacified, because of the manifest-committed iniquity. And not only thus deal they against the woman, but they also spare not to revenge the adultery of men; yea of their own Keeper: for there was a rich man which had marryed a wife not very amiable or love∣ly, but like himself for wealth, riches, and possessions, which he having gained, first of all set his heart to love another, more fitting his lustful fancy, and being desirous to marry her, strangled his rich ill-favoured Wife, and buryed her not far from the Elephants stable, and so marryed with the other, and brought her home to his house: the Elephant abhorring such detestable murther, brought the new marryed Wise to the place where the other was buryed; and with his teeth dig∣ged up the ground and shewed her the naked body of her predecessor, intimating thereby unto her secretly, how unworthily she had marryed with a man, murtherer of his former wise.

Their love and concord with all mankinde is most notorious, especially to their Keepers and Wo∣men: * 1.949 for if through wrath they be incensed against their Keepers, they kill them, and afterward by way of repentance, they consume themselves with mourning: And for the manifesting of this point Arrianus telleth a notable story of an Indian, who had brought up from a foal a white Ele∣phant, both loving it, and being beloved of it again, he was thereupon carryed with great admi∣ration. The King hearing of this white Elephant, sent unto the man for it, requiring it to be given to him for a present, whereat the man was much grieved, that another man should possess that which he had so tenderly educated and loved, fitting him to his bow and purposes, and therefore like a rival in his Elephants love, resolved to deny the King, and to shift for himself in some other place: whereupon he fled into a Desert region with his Elephant, and the King understanding there∣of, grew offended with him, sent messengers after him to take away the Elephant, and withal to bring the man back again, to receive punishment for his contempt.

When they came to the place where he remained, and began to take order for their apprehensi∣on, the man ascended into a steep place, and there kept the Kings messengers off from him by casting of stones, and so also did the Beast, like as one that had received some injury by them, at last, they got neer the Indian, and cast him down, but the Elephant made upon them, killing some of them, and defending his Master and nourisher, put the residue to flight, and then taking up his Master with his trunk, carryed him safe into his lodging, which thing is worthy to be remembred, as a noble under∣standing part both of a loving friend and faithful servant.

The like may be said of the Elephant of Porus, carrying his wounded Master the King in the battel he fought with Alexander, for the Beast drew the Darts gently out of his Masters body without all pain, and did not cast him untill he perceived him to be dead, and without bloud and breath, and then did first of all bend his own body as near the earth as he could, that if his Master had any li••e

left in him, he might not receive any harm in his alighting or falling down. Generally, as is already said, they love all men after they be tamed, for if they meet a man erring out of his way, they gent∣ly * 1.950 bring him into the right again, yet being wilde are they afraid of the foot-steps of men if they winde their treadings before they see their persons, and when they finde an herb that yeeldeth a sus∣picion of a mans presence, they smell thereunto one by one; and if all agree in one savour, the last Beast lifteth up his voyce and cryeth out for a token and watch-word to make them all fly away.

Cicero affirmeth that they come so near to a mans disposition, that their small Company or Na∣tion seemeth to over-go or equall most men in sense and understanding.

At the sight of a beautiful woman they leave off all rage and grow meek and gentle; and there∣fore * 1.951 Aelianus saith, that there was an Elephant in Egypt, which was in love with a woman that sold Corrals, the self same woman was wooed by Aristophanes; and therefore it was not likely, that she was chosen of the Elephant without singular admiration of her beauty, wherein Aristophanes might say as never man could; that he had an Elephant for his rivall; and this also did the Elephant mani∣fest * 1.952 unto the man: for on a day in the market, he brought her certain Apples, and put them into her bosom, holding his trunk a great while therein, handling and playing with her breasts. Another likewise loved a Syrian woman, with whose aspect he was suddenly taken, and in admiration of her face stroked the same with his trunk, with testification of farther love: the Woman likewise failed not to frame for the Elephant amorous devices with Beads and Corrals, Silver, and such things as are grateful to these brute Beasts, so she enjoyed his labour and dilgence to her great profit, and he her love and kindeness without all offence to his contentment, which caused Horat. to write this verse:

Quid tibi vis mulier nigris dignissima barris?

At last, the woman dyed, whom the Elephant missing, like a lover distracted betwixt love and sor∣row fell beside himself and so perished. Neither ought any man to marvel at such a passion in this Beast, who hath such a memory as is attributed unto him, and understanding of his charge and business, as may appear by manifold examples: for Antipater affirmeth that he saw an Elephant that knew again, and took acquaintaince of his Master which had nourished him in his youth, after many years absence.

When they are hurt by any man, they seldom forget a revenge, and so also they remember * 1.953 on the contrary to recompense all benefits, as it hath been manifested already. They observe things done both in weight and measure, especially in their own meat. Agnon writeth that an Elephant was kept in a great mans house in Syria, having a man appointed to be his Overseer, who did dayly defraud the Beast of his allowance: but on a day as his Master looked on, he brought the whole measure and gave it to him: the Beast seeing the same, and remembring how he had served him in times times past, in the presence of his Master exactly divided the Corn into two parts, and so laid one of them aside: by this fact shewing the fraud of the servant to his Master. The like story is re∣lated by Plutarch and Aelianus, of another Elephant, discovering to his Master the falshood and privy theft of an unjust servant.

About Lycha in Africk there are certain springs of water, which if at any time they dry up, by the teeth of Elephants they are opened and recovered again. They are most gentle and meek, ne∣ver * 1.954 fighting or striking Man or Beast, except they be provoked, and then being angred, they will take up a man in their trunk and cast him into the air like an arrow, so as many times he is dead before he come to the ground. Plutarch affirmeth, that in Rome, a boy pricking the trunck of an Ele∣phant * 1.955 with a goad, the Beast caught him, and lift him up into the air to shoot him away and kill him: but the people and standers by seeing it, made so great a noise and cry thereat, that the Beast set him down again fair and softly without any harm to him at all; as if he thought it sufficient to have put him in fear of such a death.

In the night time they seem to lament with sighs and tears their captivity and bondage, but if any come to that speed, like unto modest persons they refrain suddenly, and are ashmed to be found ei∣ther * 1.956 murmuring or sorrowing. They live to a long age, even to 200 or 300 years; if sickness or wounds prevent not their life: and some but to a 120 years; they are in their best strength of body at threescore, for then beginneth their youth.

Iuba King of Lybia writeth, that he hath seen tame Elephants which have descended from the Fa∣ther to the son, (by way of inheritance) many generations: and that Ptolemaeus Philadelphus had an Elephant, which continued alive many Ages, and another of Seleucus Nicanor, which remained alive to the last overthrow of all the Antiochi.

The Inhabitants of Taxila in India affirm, that they had an Elephant at the least three hundred and fifty years old, for they said it was the same that fought so faithfully with Alexander for King Po∣rus, for which cause Alexander cald him Aiax, and did afterward dedicate him to the Sun, and put certain golden chains about his teeth with this inscription upon them: Alexander filius Iovis Aiacem Soli: Alexander the son of Iupiter consecrateth this Aiax to the Sun. The like story is related by Iubo, concrrning the age of an Elephant, which had the impression of a Tower on his teeth and was taken in Atlas 400 years after the same was engraven.

There are certain people in the world which eat Elephants, and are therefore called of the Ne∣mades * 1.957 (Elephantophagi) Elephant-eaters, as is already declared: there are of these which dwell in

Daraba, neer the Wood Eumenes, beyond the City Saba, where there is a place (called the hunting of Elephants. The Troglodytae live also hereupon, the people of Africk cald Asachae, which live in Mountains, do likewise eat the flesh of Elephants, and the Adiabarae of Megabari. The Nomades have * 1.958 Cities running upon Charriots, and the people next under their Territory, cut Elephants in pieces, and both sell and eat them.

Some use the hard flesh of the back, and other commend above all the delicates of the world the * 1.959 reins of the Elephants; so that it is a wonder that Aelianus would write, that there was nothing in an Elephant good for meat, except the trunck, the lips, and the marrow of his horns, or teeth. The skin of this Beast is exceeding hard, not to be pierced by any dart; whereupon came the Proverb, Culicem haud curat Elephas Indi••ns, the Indian Elephant careth not for the biting of a Gnat, to signifie a sufficient ability to resist all evill, and Noble mindes must not revenge small injuries.

It cannot be but in such 〈◊〉〈◊〉 and vast bodies there should also be nourished some diseases, and * 1.960 that many (as Strabo saith) wherefore first of all there is no creature in the world less able to endure cold or Winter, for their impatiency of cold bringeth inflamation. Also in Summer, when the same is hottest, they cool one another by casting durty and filthy water upon each other, or else run into the roughest Woods of greatest shadow. It hath been shewed already, that they devour Chamaele∣ons, and thereof perish, except they eat a wilde Olive.

When they suffer inflamation and are bound in the belly, either black Wine, or nothing will cure them. When they drink a Leach they are grievously pained: for their wounds by darts or other∣wise, they are cured by Swines-flesh, or Dittany, or by Oyl, or by the flower of the Olive. They fall mad sometime, for which I know no other cure, but to tye them up fast in Iron chains. When they are tyred for want of sleep, they are recovered by rubbing their shoulders with Salt, Oyl and Water. Cows milk warmed and infused into their eyes, cureth all evils in them, and they presently like reasonable men acknowledge the benefit of the medicine.

The medicinal vertues in this Beast are by Authors observed to be these: The bloud of an Ele∣pbant * 1.961 and the ashes of a Weasil, cure the great Leprosie: and the same bloud is profitable against all Rhumatick fluxes, and the Sciatica. The flesh dryed and cold, or heavy fat and cold is abominable: for if it be sod and steeped in Vinegar with Fennel-seed, and given to a Woman with childe, it maketh her presently suffer abortment. But if a man taste thereof salted and steeped with the seed * 1.962 aforesaid it cureth an old cough. The fat is a good Antidote either by Ointment or Perfume: it cureth also the pain in the head.

The Ivory or tooth is cold and dry in the first degree, and the whole substance thereof corrobo∣rateth the heart and helpeth conception; it is often adulterated by Fishes and Dogs bones burnt, and by white Marble. There is a Spodium made of Ivory in this manner; Take a pound of Ivory cut into pieces; and put into a raw new earthen pot, covering and glewing the cover with lome round about, and so let it burn till the pot be throughly hardned: afterward take off the pot, and beat your Ivory into small powder, and being so beaten, sift it, then put it into a glass, and pour up∣on it two pound of distilled Rose-water, and let it dry. Thirdly, beat it unto powder again, and sift it the second time, and put into it again so much Rose-water as at the first, then let it dry, and put thereunto as much Camphire as will ly upon three or four single Groats, and work it all together up∣on a Marble stone into little Cakes, and so lay them up where the air may not corrut 〈…〉〈…〉 them. The vertue hereof is very pretious against spitting of bloud, the Bloudy-flix; and also it is 〈◊〉〈◊〉 for refrigeration without danger of binding o•• astriction.

After a man is delivered from the 〈◊〉〈◊〉 Pestilence, or sudden forgetfulness, let him be purged and take the powder of Ivory and Hiera 〈◊〉〈◊〉, drunk out of sweet water: This powder with Ho∣ny-Attick, taketh away the spots in the face: the same with wilde Mints drunk with water, resisteth and avoideth the Leprosie at the beginning. The powder of Ivory burnt and drunk with Coats∣bloud, doth wonderfull▪ cure all the pains, and expell the little stones in the reins and bladder: Combes made of Ivory are most wholesome, the touching of the trunk cureth the Headach: The Liver is profitable against 〈…〉〈…〉 evill, the same vertue hath the gall (if he have any) against the Falling evill.

The f••••e by anointing, cureth a lowfie 〈◊〉〈◊〉, and taketh away that power which breedeth these vermine▪ th〈…〉〈…〉me perf••med easeth 〈◊〉〈◊〉, 〈◊〉〈◊〉 a 〈…〉〈…〉, and driveth 〈◊〉〈◊〉 or marsh∣flies out of a〈…〉〈…〉ouse.

Of the ELK.

AS the Elphant last handled, could not live in any Countrey of the world, but in the hot Eastern, * 1.963 and Southern Regions; so the 〈…〉〈…〉 the contrary is most impatient of all heat, and keepeth not but in the Northern and cold Co〈…〉〈…〉 for Polonia, and the Countreys under that Climate will not preserve an Elk alive, as it hath been often ••ryed by experience: for which cause, they are not found but in the colder Northern Regi〈…〉〈…〉 Prussia, Hung 〈◊〉〈◊〉 and Illyria, is the Wood Hercynia, and among the Borussian-Scy〈…〉〈…〉 〈◊〉〈◊〉 most plentiful in S〈…〉〈…〉 (whi〈…〉〈…〉 nias calleth the Celtes) for all the Ancients called the Kingdoms of Germany, and the North, Celtarum Regiones, Countreys inhabited by the Celts.

The Figure of the ELK with Horns.

[illustration]

This Beast is called in Greek, Alke; and in Latine, Alces, or Alce; which was a name of one of Actae∣ons * 1.964 Dogs in Ovid: the Turks, Valachians, the Hungarians, Iajus; the Illyrians and Polonians, Los; in the singular, and plurally, Lossie, for many Elks. Albertus Magnus calleth it Alches and Aloy, and after∣ward Equicervus, a Horse-Hart. The Germans, Elch, Ellend, and Elent, by a Metathesis of Alke, or Alce: * 1.965 and for my part I take it to be the same Beast which Pliny calleth Machlis, for there is nothing attributed to an Elk which also doth not belong to Machlis.

The ELK without Horns.

[illustration]

I finde not any unreconcileable difference among Authors concerning this Beast, except in Caesar, * 1.966 lib. 6. of his Commentaries, who by the relation of other, (not by his own sight) writeth that there are Elks in the Hercynian Wood, like unto Goats in their spotted skins, who have no horns, nor joints in their legs to bend withall, but sleep by leaning unto trees like Elephants, because when they are down on the ground, they can never rise again. But the truth is, that they are like to Roes or Harts, because Goats have no spotted skins, but Deer have, and there may easily be a slip from Caprea, a Roe, to Capra, a Goat: and Caesar himself confesseth, that the similitude is in their spot∣ted skins, which are not competible in Goats, but in Roes.

And whereas he writeth that they have no Horns, the error of this relator may be this, that ei∣ther he had only seen a young one before the horns came forth, or else an old one, that had lately lost his horns; and by this I suppose that the authority of Caesar is sufficiently answered, so as we may proceed to the description of this Beast collected out of the ancient Writers, Pausanias, Va∣piscus, Caesar, and Solinus, Pliny, and the later Writers consenting with them in all things, (except∣ing Caesar in the two things aforesaid) Albertus Magnus, Mathaeus, Michuanus, Seb Munster, Erasmus, Stella, Iohannes, Bonarus, Baron of Balizce a Polonian, Johannes Kentmannus, Jo. Pontanus, Antonius Schne∣bergerus, Christophorus Wirsungus, and that most worthy learned man Georgius Joachimus of Rhaetia, and Baoron Sigismund.

Pausanias snpposeth it to be a Beast betwixt a Hart and a Camel, and Albertus, betwixt a Hart and a * 1.967 Horse; who therefore, as it hath been said, calleth it Equi-cervus, a Horse-Hart; but I rather by the horns afterward described, and by the foot which Bonarus had, do take and hold it to be as big every way as two Harts, and greater then a Horse, because of the labour and qualities attributed thereunto: whereunto also agreeth Albertus.

In Swedia and Riga they are tamed, and put into Coaches or Charriots to draw men through great * 1.968 snows, and upon the ice in the Winter time they also are most swift, and will run more miles in one day, then a Horse can at three. They were wont to be presents for Princes, because of their singular strength and swiftness; for which cause Alciatus relateth in an emblem, the answer of Alexander to one that asked him a question about celerity whether haste doth not alway make waste: which Alex∣ander denyed by the example of the Elk in these Verses:

Alciatae gentis insignia sustinet Alce, Ʋnguibus & [meeden] fert [anaballomenos] Constat Alexandrum sic respondisse roganti, Qui tot obivisset tempore gesta brevi, Nunquam inquit differre volens, quod & indicat Alce, Fortior haec dubites, ocyor anne siet?

Pliny affirmeth (in my opinion) very truly that this Beast is like an Oxe, except in his hair, which * 1.969 is more like to a Hart, his upper lip is so great, and hangeth over the neather so far, that he can∣not eat going forward, because it doubleth under his mouth, but as he eateth he goeth backward like a Sea-crab, and so gathereth up the grass that lay under his feet. His mane is divers both up∣on the top of his neck, and also underneath his throat it buncheth like a beard or curled lock of hair, howbeit, they are alway maned on the top of the neck. Their neck is very short, and doth not answer to the proportion of the residue of his body, and therefore I have expressed both figures of the Elks.

Their fore-head is very broad, two spans at the least: it hath two very large Horns, which we have here also expressed, both for the right side and the left: so as they bend toward the back in the plain edge, and the spires or pikes stand forward to the face: both males and females have horns, they are solid at the root, and round, but afterward branched, and grow out of their * 1.970 eye-lids, they are broader then a Harts, and are also very heavy, for they weigh at the least twelve pounds, and are not above two foot long, and the breadth measured from the longest spire to the other opposite side, about ten inches: the root next to the skin, is more then a man can well griple in his hand, and therefore here is expressed the figure of both horns, both in male and female; for there is not any difference in their natures that I can learn, and these horns they lose every year. His ears and back are very long, and hanging down, the colour for the most part like a Hart, and sometime white; and Munster affirmeth, that in the Summer they are of russet co∣lour, * 1.971 and in the Winter brown or blackish coloured. His fore-legs without all joynts to bend, herein resembling an Elephant, and therefore it sleepeth leaning to Posts or Trees, and not lying on the ground. His hoofs are cloven like a Harts, and with the fore-feet he pierceth the Dogs that hunt him, for the fighteth not with his horns, but with his fore-legs. It is a melan∣cholick Beast, and fearful to be seen, having an ambling pace, and keeping in the wet, watry, and marshy places, delighting in nothing but in moisture. The flesh is fat and sweet, but ingrate∣ful to the palate, and engendereth melancholy. The Germans call this Beast Ellend, which in their language signifieth miserable or wretched, and in truth if the report thereof be not false, it is in a most miserable and wretched case, for every day throughout the year it hath the Falling-sickness, and continueth in the pangs thereof, untill the hoof of his right fore-foot touch his left ear, which comes not to pass but by the extream torments of the body, for whilest the members are reached and stretched with many strains and Convulsions (as it salleth out in that sickness)

by chance the aforesaid foot rubbeth the said ear, and immediately thereupon the Beast is delivered from his pangs: whereby we are to admire the works of our Creator, which having laid so heavy an infirmity upon this poor Beast, wherewith he is dayly tormented, yet hath he also provided a re∣medy for that evill in the hoof of his own foot, making the torments of the disease to be the Apo∣thecary for applying the remedy to the place of cure.

[illustration]

They live in heards and flocks together in Scandivania, and when the waters are frozen up, the * 1.972 wilde Mountain Wolves set upon them in great multitudes together, whom they receive in battel upon the Ice, fighting most fiercely and cruelly till one part be vanquished: In the mean time the Husbandmen of the Country observe this combate, & when they see one side go to the wall, they per∣secute them, & take the victors part, for it is indifferent to take either the one side or the other; but

most commonly the Elks are conquerers by reason of their fore-feet, for with them they pierce the Wolves or Dogs skins, as with any sharp pointed Spear or Javelin.

Some have been of opinion that these are wilde Asses, but they are led hereinto with no reason, except because they are used for travel and burthen as is before said, for there is no proportion or resemblance of body betwixt them: besides, they have cloven hoofs, for the most part, although Sigismundus Baro affirm, that there are some of this kinde which have their hoofs whole and undivi∣ded. Being wilde it is a most fearful creature, and rather desireth to〈…〉〈…〉ly hid in secret, then to fly, * 1.973 except persued by Hunters; and there is no danger in hunting of this Beast, except a man come right before him, for on his sides he may safely strike and wound him; but if the Beast fasten his fore-feet on him, he cannot escape without death. Notwithstanding it is a Beast (as hath been said) as great as two Harts, yet is it above measure fearful, and if it receive any small wound, or * 1.974 shot, instantly it falleth down and yeeldeth to death, as Bonarus hunting with Sigismund the se∣cond King of Polonia in the Woods of Lituania tryed with his own hand, for with his hunting Spear he pierced one a very little way in the skin in the presence of the King, who presently fell down dead.

In some Countries of ancient time (saith Pausanias) they took them on this manner. They * 1.975 having found out the field or hill where the Beasts are lodged, they compass it in by the space of a thousand paces round in circle with welts and toils invented for that purpose, then do they draw in their nets round like a purse, and so inclose the Beasts by multitude, who commonly smelling his Hunters, hideth himself in some deep ditch or cave of the earth; for the nature of this Beast hath framed to it self a most sharp sagacity, or quick sent of smelling, being not herein inferiour to any of the best Dogs in the world, because it can a great way off discover the Hunters, and many times while men are abroad in hunting of other Beasts, this is suddenly started out of her lodging place, and so dis∣covered, chased, and taken.

Other again take it by the same means that they take Elephants, for when they have found the trees whereunto they lean, they so cut and saw them, that when the Beast cometh, he overthroweth them, and falleth down with them, and so is taken alive.

We read that there were Elks in the triumph of Aurelian at Rome, and in the games dedicated by * 1.976 Apollo and Diana, and celebrated by Valerius Publicola, were many Elephants, Elks, and Tygers. Likewise there were ten Elks at Rome under Gordianus. When they are chased eagerly, and can finde no place to rest themselves in and lie secret, they run to the waters, and therein stand, taking up * 1.977 water into their mouths, and within short space do so heat it, that being squirted or shot out of them upon the Dogs, the heat thereof so oppresseth and scaldeth them, that they dare not once approach or come nigh her any more.

The greatest vertue of medicine that I can learn or finde to be in this Beast, is in the hoof, for that * 1.978 worn in a Ring, it resisteth and freeth a man from the Falling evill, the Cramp, and cureth the fits or pangs, if it be put on when he is in his foming extremity: also scraped into powder and put in∣to Wine and drunk, it is used in Polonia against the same evill. In like sort they mingle with Triacle, and apply it to the heart, or else hang it about their neck for an Amulet to touch their skin against that disease: and because that both in ancient time, and also now adays, this Beast is seldom seen, and more seldom taken, the hoof thereof being so often approved for the uses before said, the rarity (I say thereof) maketh it to be sold very dear, which would be (if they could be found or taken) in more plentiful manner.

Some Mounte-banks sell in stead thereof a Bugles hoof, but it may easily be described by scraping, for (it is said) it smelleth very sweet, whereas a Bugles savoureth very ill and strong. It is observed also, that it hath not this vertue except it be cut off from the Beast while he is yet alive, and that in the months of August and September, at what time these Elks are most of all annoyed with the Fal∣ling-sickness, and then it hath strongest vertue to cure it in others.

Others affirm, it wanteth his operation if it be cut off from a young one, which never tasted of carnal copulation, and so hath not been dulled thereby: but howsoever, this is certain, that some-times it cureth, and sometime it faileth, and as there can be given no good reason of the cure, so I rather ascribe it to a superstitious conceit or belief of the party that weareth it, rather then to any hidden or assured work of nature. The skins of this Beast are dressed by Tawyers, with the fat of fishes * 1.979 and Alum, to make breast-plates; and to shelter one from rain, and they sell them for three or four Nobles a piece; but in Cracovia for fifteen Florens. It may be discerned from a Harts skin by blow∣ing upon it, for the breath will come through like as in a Buffe, and the hairs also of this Beast have also hollow passages in them when they grow upon the back of the Beast, or else soon after the skin is taken off.

Some also use the Nerves against the Crampe, binding the offended member therewith, and * 1.980 herewith do we conclude this story of an Elk, referring the reader to the fable of Acida re∣lated before in Cacus, if he have desire to know it for the affinity betwixt the name thereof, and Alces an Elk.

Of the FERRET.

I Take it to be most true without all ex∣ception,

[illustration]

that the Graecians call a Ferret * 1.981 Gala Agria, a wilde Weasil, Ictys and Phere∣oik••s, although Erymologus and Hesychius ascribe the reason of this latter name to her lodging under Oaks and Olive-trees. Ictys also was a common name of all Wea∣sils, to those Graecians which never knew or saw any other then one kinde of them, or as Scaliger against Cardan will have it to signifie a wilde Campestrial Weasil, and not a tame kinde, being domestical and living in houses, and that these differ only from one another in place and manner of living, and not in co∣lour, stature or qualities. And where Ari∣stophanes citeth it among other Beasts which are devourers of fish; in my opinion there is no Beast that more desireth Fish, then Ferrets and Cats; and for this cause it hath * 1.982 his name Ictys quasi Ichthus, of eating of Fish; and yet I cannot consent unto them which will have it descend and hunt Fish in the waters, like Otters or Beavers: for it abhorreth both swimming or diving, but * 1.983 neer to the waters it hunteth Fish, where for the most part being wilde it remain∣eth.

The Latines call this Beast Viverra, and * 1.984 Furo, and Furetus, and Furectus, because (as shall be afterward manifested) it preyeth upon Conies in their holes, and liveth upon stealth, and in the earth will kill a Cony six * 1.985 times as big as herself, but being abroad on the land, in the open air is nothing so wilde, strong or full of courage. From Ictys is de∣rived Iltissus, and the German, Iltis, for a Fer∣ret: this is called by the French, Furon, Furet, and Fuson, and ••uset: by the Spaniards, Fu∣ron, and Furans, and from the English, Ferret, is the German Fret, derived by a common Syncope, and in the time of Georgius Agricola, it was called in Germany, Furette, and Frettel; and the English word seemeth also to be de∣rived from Fretta in Latine, which by a like Syncope is contracted of Viverra, as to any in∣different learned man it may appear at the first sight of derivation.

But herein seemeth an unreconcileable dif∣frence, * 1.986 that it is reported of the Ictys by Gaza, the intepreter of Aristotle, that it was most greedy of Honey, and for that cause it will seek out the Hives of Bees, and enter them without all fear of stings. But when Pliny speaketh of Ictys, he doth not call it Viverra, or once attribute unto it the love of Honey, but rather the hatred and loath∣ing thereof, in so high a degree, that if he tast of it, he falleth into Consumptions, and hardly escapeth death. And these things Scaliger alleadgeth against Cardan, only to prove that Ictys and Viverra, are two distinct Beasts, and that Cardan was mistaken in affirming, that they were but several names, expressing one and the same Beast.

The answer whereunto may be very easie, for although Pliny leaveth without rehearsal their love of Hony, it doth not necessarily follow, that they love it not (as Aristotle before him constantly affirm∣eth) and Scaliger nameth no Author, nor bringeth any reason to demonstrate their hate of Honey, or any harm which insueth them by eating thereof: and therefore against his authority may Strabo be opposed, who in his third Book, speaking of the Conies of Spain, and of their Hunters and start∣ers, out of their holes, he taketh and nameth indifferently without all distinction and exception, Viverra, and Ictys, for the one and other. Niphus translateth Ictys, a Marrel, but without rea∣son; for the same man finding in Aristotle, that there is war betwixt Locusts and Serpents, which is fitly called Ophiomachia; whereas Aristotle nameth Akris, a Locust, he falleth in doubt whether it were not better to be Ictys, a Martel, or as other copies have it A••pis, an Aspe, which can by no means agree unto them, for there is a kinde of Locusts (called Op〈…〉〈…〉m••chum) because of their conti∣nual combates with Serpents. And therefore not to stand any longer upon this difference, omit∣ting also the conjecture of Tzetzes, which confoundeth Ictys with Milvus, a Glead or Kyte, which cannot stand reasonable, because Homer saith, there was a kinde of Caps made of the hairs of Ictys, nor yet of Albertus his new found name of Anbatinos, nor Avicenna his Katyz, or the French, Fissau, which is a Poul-Cat▪

I will descend to the description of the parts and qualities, wherein the Authors themselves at variance, make their own reconcilement, by attributing the same things to the Ict••s, and Ferret, except that of an obscure Author, which saith that Ictys is Ankacinor, as big as a Gray-hound, and that it is wiser and more industrious in his youth and tenderage, then in his perfection of strength and years.

These Ferrets are lesser then the Melitean or Gentlewomens Dogs, and they were first of all * 1.987 brought out of Africk into Spain, and therefore are called by Strato, African We sils, because of their similitude with Weasils: for Spain, Italy, France, and Germany, have not this Beast bred among them, but brought to them out of other Countries. But in England they breed naturally of the quantity aforesaid, and they are tamed to hunt Conies out of the earth. It is a bold and audacious Beast, ene∣my to all other, except his own kinde, drinking and sucking in the bloud of the Beast it biteth, but eateth not the flesh. When the Warrener setteth it down to hunt, he first of all maketh a great * 1.988 noise to fray all the Conies that are abroad into their holes, and so having frighted them, pitcheth his Nets, and then putteth his tame Ferret into the earth, having a long string or cord with Bels about her neck, whose mouth he muzzleth, that so it may not bite the Cony, but only terrifie her out of her borough and earth with her presence or claws; which being performed, she is by Dogs chased into the nets, and there overwhelmed, as is aforesaid in the history of the Conies.

Their body is longer for the proportion then their quantity may afford, for I have seen them two spans long, but very thin and small. Their colour is variable, sometime black, and white on the belly, but most commonly of a yellowish sandy colour, like Hermeline or Wool, dyed in urine. The head little like a Mouses, and therefore into whatsoever hole or chink she putteth it in, all her body will easily follow after. The eyes small, but fiery, like red hot iron, and therefore she seeth most clearly in the dark: Her voyce is a whyning cry, neither doth she change it as a Cat: She hath only two teeth in the neather chap, standing out, and not joyned or growing together. The genital of the male is of a bony substance, (wherein Pliny and Scaliger agree with Cardan and Strabo for the Ictys also) and therefore it alway standeth stiffe, and is not lesser at one time then at other. The plea∣sure of the sense in copulation is not in the yard or genital part, but in the nerves, muscles, and tu∣nicles wherein the said genital runneth. When they are in copulation, the female lyeth down or bendeth her knees, and continually cryeth like a Cat, either because the Male pincheth and claw∣eth her skin with his sharp nails, or else because of the rigidity of his genital. And when the female * 1.989 desireth copulation, except she be with convenient speed brought to a male, or he suffered to come to her, she swelleth and dyeth. They are very fruitful in procreation, for they bring forth seven or eight at a time, bearing them in their little belly not above forty days. The young ones newly littered are blinde 30 days together, and within forty days after they can see, they may be set to hunting. The Noble men of France keep them for this pleasure, who are greatly given to hunt Conies, and they are sold there for a French crown. Young boys and scholars also use them to put them into the holes of rocks and walls to hunt out birds, and likewise into hollow trees, where-out they bring the Birds in the claws of their feet.

They are nourished being tamed with Milk, or with Barley bread, and they can fast a very long * 1.990 time. When they go, they contract their long back and make it stand upright in the middle, round like a bowl. When they are touched, they smell like a Martel, and they sleep very much: being wilde, they live upon the bloud of Conies, Hens, Chickens, Hares, or other such things, which they can finde and over-master. In their sleep also they dream, which appeareth by whyning and crying in their sleep. Whereas a long fly (called a Fryer) flying to the flaming candles in the night, is ac∣counted among poysons, the Antidote and resister thereof is by Pliny affirmed to be a Goats gall * 1.991 or liver, mixed with a Ferret, or wilde Weasil, and the gall of Ferrets is held pretious against the poyson of Aspes, although the flesh and teeth of a Ferret be accounted poyson. Likewise the gall of a Ferret is commended against the Falling disease, and not only the gall (saith Marcellus) but the whole body, if it be rosted, dressed, and eaten fasting, like a young pig. It is said by Rasis and Albertus, that if the head of a Wolf be hanged up in a Dove-cote, neither Cat, Ferret, Weasil, Stoat, or other noysome Beast dare to enter therein. These Ferrets are kept in little hutches, in houses,

and there sed, where they sleep much: they are of a very hot temperature and constitution, and therefore, quickly digest their meat, and being wilde by reason of their fear, they rather seek their meat in the night then in the day time.

Of the FITCH or POUL-CAT.

[illustration]

THe difference of a Poul-Cat, from the Wilde-Cat, is because of her strong stinking savour, * 1.992 and therefore is called Putorius, of Putore, because of his ill smell: for all Weasils being incensed and provok't to wrath, smell strongly, and especially the Poul-Cat; likewise when in the Spring time they endeavour procreation, for which cause among the Germans, when they would express an infamous Whore or Whoremaster, they say they stink like an Iltis, that is a Fitch or Poul-Cat. The French call this Beast Putois, and Poytois, as it is to be found in Ca∣rolus Figulus; the Savoyans, Poutte〈…〉〈…〉; the Illyrians and Bohemians, Tchorz; and the Polonians, Vu∣dra; and Scaliger calleth it in Latine (Catum fuinam) by another name then Putorius. It is greater then an ordinary Weasil, but lesser then the wilde Martel, and yet commonly fat∣ter: * 1.993 the hairs of it are neither smooth and of one length, or of one colour; for the short hairs are somewhat yellowish, and the long ones black, so as one would think that in many places of the body, there were spots of divers colours, but yet about the mouth it is most or∣dinarily white.

The skin is stiff, harsh, and rugged in handling, and therefore long lasting in Garments, * 1.994 yet because the Beast is alway fat, the savour of it is so rank, that it is not in any great re∣quest, and moreover it is said, that it offendeth the head, and procureth ach therein; and there∣fore it is sold cheaper then a Fox skin, and the fattest is alway the worst of all. The Skin∣ners approve the skins of Fitches and Martels best, which are killed in Winter, because their flesh and lust is much lower, and therefore rendereth a less hurtfull smell then at other times. The tail is not above two hands or palms long, and therefore shorter then is a Martels. In all other parts of the body it equalleth a Martell, or exceedeth very little, having thinner necks, but larger and greater bellies, the tail, legs, and breast, are also of a blacker colour, but the belly and sides more yellow. Some have delivered that the left legs thereof are shorter then the right legs, but this is found untrue by daily experience: They keep in the tops of houses and secret corners, delighting to kill and eat Hens and Chickens, whose craft in devouring his prey is singular; for to the intent that the silly creatures to be devoured may not bewray them to the House-keepers, the first part that they lay hold upon with their mouths is the head of the Hen and Chicken, and by that means stayeth his crying by cropping off the head. Some of these Fitches wander and keep in the Woods, and thereby live upon * 1.995 Birds and Mise, and such things: some again live by the Sea sides in Rocks, and they take Fishes like Beavers and Otters: and some creep into the Caves of hollow trees, where they eat Frogs, and most of all they delight to be near stals of Cattel, Hay-houses, and houses, where they meet oftentimes with Egges, wherein they delight above all other kindes of meat. And thus much for this Beast.

Of the FOX.

[illustration]

A Fox is called in Hebrew, Schual; and in Chaldee, Thaal; and therefore in Psal. 61. where the * 1.996 Hebrew readeth Schualim, there the Chaldee translateth it Thealaia; the Arabians call him Tha∣leb; and Avicen calleth a Fox sometime Chabel, and also Chalchail; the Greek Septuagints, Alope∣kon, and vulgarly Alopex, and Alopon; the Latine, Vulpes, and Vulpecula of Volipes, his tumbling∣pace; the Italians, Volpe; the French, Regnard, and a little Fox Regnardeau; the Spaniards, Rapoya, of ravening; the Germans, Fuchs; the Flemings, Vos; and the Illyrians, Lisika.

The Epithets expressing the nature hereof among Writers, both Poets and others, are these: craf∣ty, * 1.997 wary, deceitful, stinking, strong-smelling, quick-smelling, tayled, warlike or contentious, wicked and rough; the Graecians fiery colored, and subtil for slaughter; and therefore Christ called Herod a Fox, because he understood how by crafty means he sought to entrap and kill him: and all the

Ancients called such kinde of men Vulpiones, which every Nation under Heaven doth imitate.

There are store of Foxes in the Alpine regions of Helvetia, and amongst the Caspians they abound, * 1.998 so that their multitude maketh them tame, comming into the Cities, and attending upon men like tame Dogs. The Foxes of Sardinia are very ravenous, for they kill the strongest Rams and Goats, and also young Calves; and in Egypt they are lesser then in Graecia, and most commonly all Foxes are of stature like to a shepherds Dog. Their colour is reddish and more white toward the head: In Mu〈…〉〈…〉ia are both black and white, viz about the river Woga, black and ash-coloured, and in the Province of Ʋsting all black, and these are of the smaller sort, which are nourished to make caps of * 1.999 their skins, and are therefore sold at twenty or thirty Florens a skin. In Spain they are all white, and their skins are often brought by the Merchants to be sold at Francford Mart.

In the Septentrional or Northern Woods, there are black, white, and red Foxes, and such as are cald Crueigerae, that is Cross-bearing Foxes, for on their backs and orethwart their shoulders there is a black cross, like an Asses: and there are Foxes aspersed over with black spots, and all these are of one and the same malignant and crafty nature: and these (saith George Fabritius) are distinguished by their regions or habitations: for it is most commonly seen, that Foxes which keep and breed toward the South and West, are of an ash colour, and like to Wolves, having loose hanging hairs, as is to be seen both in Spain and Italy; and these are noted by two names among the Germans, from the co∣lour of their throat. One kinde of them is called Koler, whose throat seemeth to be sprinkled and darkned with cole-dust, upon white, so as the tops of the hair appear black, the foot and stalk being white.

The other Birkfuchse, because their throat is all white, and of this kinde the most splendent white, is most pretious. A second there is (called Kreutzfuchse) because of the cross it beareth upon his back and shoulders down to his fore-feet, being in other parts like the former, except the throat which is blacker then any of the other before spoken of, and these are not bred in Germany, but brought thither from other Nations.

A third kinde is of a bright skie-colour (called Blauwfuchse) and this colour hath given a different name to Horses, which they call Blauwschimmel, but in the Foxes it is much more mingled, and these Foxes which have rougher and deeper hair are called Braudfuchse.

The Moscovians and Tartarians make most account of the black skins, because their Princes and great Nobles wear them in their garments: yet are they more easily adulterated, and counterfeited by the fume or smoke of Torches made of pitch. The white and blew skins are less esteemed, because the hair falleth off, and are also lesser then the other: the red ones are most plentiful; and Scaliger af∣firmeth that he saw skins brought into France by certain Merchants, which had divers white hairs disposed in rows very elegantly upon them, and in divers places they grew also single. In Norvegia and Suetia, as there are white Hares and Bears, so there are also white Foxes; In Wolocha they are black, as it is affirmed by Sigismundus Liber, the picture of the Cross-bearing-Fox which is less then the former is here following expressed and set down.

The Crucigeran FOX.

SErpents, Apes, and Foxes, and all other dangerous harmful Beasts, have small eyes, but Sheep and * 1.1000 Oxen which are simple, very great eyes. The Germans when they describe a good Horse, they decipher in him the outward parts of many Beasts, from whom (it seemeth) he par∣taketh his generosity, and from a Fox they ascribe unto him short ears, a long and bushy tail, an easie and soft treading step, (for these belong to a Fox.) The male Fox hath a * 1.1001 hard bony genital, his tail is long and hairy at the end, his temperament and constitution is hot, as appeareth both because of his resemblance or similitude with Dogs and Weasils, and also his rank and strong smelling savour; for being dead, his skin hath power in it of heating, and his fat or oyl after a decoction is of the same force and condition.

The greatest occasion of his hunting is the benefit of his skin, for his flesh is in all things like a * 1.1002 Dogs, and although Galen, Mnesimachus, and Silvius affirm, that in the Autumn or latter part of the year, some men use to eat the flesh of Foxes, (especially being Cubs) that is young, tender, and not smelling: but Aetius and Rasis affirm, (and that with great reason) that their flesh, and the flesh of Hedg-hogs and Hares, is not agreeable to the nature of man.

But their skin retaineth the qualities of the hot Beast being pulled off, by reason of the long and * 1.1003 soft hair growing thereupon; and the skins of Cubs which are preferred before the elder, are of least value, because their hair is apt to fall off, which being thin doth not admit any deep rootings of the hair. The Thracians in the time of Xenophon, wore Caps of Foxes skins upon their heads and ears, in the coldest and hardest Winters, and from hence it cometh, that in some Authors the co∣vers of mens heads, (commonly called in Greek, Pericephalaea) are tearmed Alopecia, or Alopecis: and for this purpose in Germany at this day, they slit asunder the skin of Foxes tails, and sow it together again, adding to it a sufficient number till it be framed into a Cap: but the skin of the belly and sides is of more pretious estimation, because it is more soft and smooth, and therefore is sold for twice so much as the other parts.

In the Summer time the skins are little worth, because that then the beasts are troubled with the Alopecia; that is, the falling off or looseness of the hair; and therefore then also they are dangerous to be used, because of that disease: men which have the Gowt, shrinking up of the sinews, or other old fluxions of the Rhewme in their legs, can use no better or more wholesome thing then to wear buskins of the skins of Foxes; the Scythians make them shooes, and soal them * 1.1004 with the backs of Fox and Mise skins, upon which they go. The Latins have a proper word for the voice of a Fox, which is, Gannio Gannire, to Ganne, and it is also metaphorically applyed to men, when by scrieching clamors they trouble others; as Terence in Adelph. Quid ille gannit? Quid vult? * 1.1005 And Plautus also, Gannit odiosus omni toti familiae; and for this voice did Mantuan write his Verse;

—Putes ululare lupos, gannire sagaces Vulpeculas—

But yet as Albertus and Constantinus have truly observed, that in the time of his hunting he will bark like a little Dog, and the Harts are greatly afraid of this ganning of Foxes.

[illustration]

It hath been already shewed in the story of the Badger, how the Fox by laying his extrements in * 1.1006 the Badgers den, getteth the same to his own use; for the abode of Foxes in the day time is in the caves and holes in the earth, and come not abroad till the night. These dens have many caves in them, and passages in and out, that when the Terriars shall set upon him in the earth, he may go forth some other way: and forasmuch as the Wolf is an enemy to the Fox, he layeth in the mouth of his den, an Herb (called Sea-onion) which is so contrary to the nature of the Wolf, and he so greatly terrified therewith, that he will never come neer the place where it either groweth or lyeth; the same is affirmed of the Turtle to save her young ones, but I have not read that Wolves will prey upon Turtles, and therefore we reject that as a fable.

When Aristomanes was taken by the Lacaedemonians, and included into a rock or quarrey of stones, * 1.1007 he escaped out of their hands, by digging another passage out of it then where he was put in; saying, that it was a shame for a Man to have lesse wit then a Fox. When they are in their dens, they lie upon their bellies with their hinder legs stretched forth at length, like as a man when he sleepeth on his belly, and therefore it seemeth that their legs are so framed to creep and pierce under the earth and dig out their way after their own pleasure.

This is such a devouring beast, that it forsaketh nothing fit to be eaten, for it killeth Hares and Conies, and with his breath draweth field Mice out of their holes, like as a Hart draweth out Serpents with his breath, and devoureth them. He devoureth also all kinde of Pullen, they * 1.1008 also eat Grapes, Apples, and Pears; whereupon came the proverb in Plautus, Tam facile vinces quam vulpes pyrum comest; Thou shalt as easily overcome him, as a Fox eateth a Pear: which is applyed to any easie or dispatchable business. In Arabia, and Syria Palestina, they are so rave∣nous, harmful, and audacious, that in the night by ganning and barking, they invite one another (as it were) by a Watchword, to assemble in great multitudes together, for to prey upon all things, and they fear not to carry into their dens, old shooes and vessels, or instruments of husban∣dry: for which cause, when the Husbandmen hear thereof, they gather all things into their houses and watch them.

But as it falleth out in all gluttonous ravening persons, that while they strive to fill their bellies, * 1.1009 they poison their lives, so also it fareth with Foxes, for nature hath so ordained, that if a Fox, eat any meat wherein are bitter Almonds, they die thereof if they drink not presently: and the * 1.1010 same thing do Aloes in their meat work upon them, as Scaliger affirmeth upon his own sight or knowledge. Apocynon or Bear-foot givea to Dogs, Wolves, Foxes, and all other beasts which are

littered blind, in fat or any other meat killeth them, if vomit help them not, which falleth out very seldom, and the seeds of this herb have the same operation. It is reported by Democritus, that if wilde Rue be secretly hunge under a Hens wing, no Fox will meddle with her; and the same writer also declareth for approved, that if you mingle the gall of a Fox, or a Cat, with their ordinary food, they shall remain free from the dangers of these beasts.

When they engender and admit copulation, they are joyned like Dogs, the male upon the female: * 1.1011 and the female when she perceiveth her womb filled, she departeth and liveth very secret, for it falleth out very seldom that a female or Bitch-fox is taken great with young. She bringeth forth ordinarily four at a time, and those blind and imperfect, without Articles in their legs, which are perfected and framed by licking, for Bears, Wolves, Lions, Foxes, Dogs, and Thoes which are Multipara and Mul••fida, that is, fruitful, bearing many at one time, and also Cloven or slit∣footed into many clawes, have not the benefit of nature to perfect their young ones in their wombes.

Kites, Vultures, and Eagles lie in wait to destroy the Foxes Cubs or Whelps. Foxes do not only engender with their own kinde, but also with Wolves, Dogs, or any other beasts of equall propor∣tion, both of quantity and time of going with young: so the Laconian Dogs are engendred by a Dog and a Fox; and the Hyaena, of a Wolf and a Fox (as Albertus affirmeth) and the Simivulpa of an Ape and a Fox, as is already in the story of Apes declared.

There be also many evils wherewithal Foxes are annoyed, and first of all he falleth sometime into * 1.1012 madness as a Dog, and the same evils follow a mad Fox, which already are manifested to accom∣pany a mad Dog, and that more often in Summer then in Winter.

When a Fox feeleth himself sick, nature hath taught him to eat the gum of Pinetrees, where∣withal * 1.1013 he is not only cured, but also receiveth length of dayes. They are also vexed with the fal∣ling away of their hair, called therefore Alopecia, because Foxes are most commonly vexed there∣with, and as we see in Plants, that some of them dry and consume through want of moisture to feed them, other are suffocated and choaked by abundance, and as it were drowned in humidity: so it happeneth in hair, which groweth out of the body of beasts, and the heads of men, no otherwise then Plants out of the earth, and are therefore to be nourished by humours; which if they fail and wax dry, the hair also shorteneth with them, and as it were rotteth away in length: but if they abound and overflow, then do they loosen the roots of the hair, and cause them to fall off totally.

This disease is called Alopecia, and the other Ophiasis, because it is not general, but only par∣ticular in one member or part of the body or head, and there it windeth or indenteth like a Serpents figure.

Michael Ferus affirmeth, that sometime the liver of the Fox inflameth, and then it is not cured but by the Ulcerous blood flowing to the skin, and that evill blood causeth the Alopecia, or falling away of the hair, for which cause (as is already said) a Foxes skin is little worth that is taken in the Summer time.

The length of the life of a Fox is not certainly known, yet as Stumpsius and others affirm, it is * 1.1014 longer then the life of a Dog. If the urine of a Fox fall upon the grasse or other herbs, it dryeth and killeth them, and the earth remaineth barren ever afterward. The savour of a Fox is more strong then of any other vulgar beast, he stinketh at nose and tail, for which cause Martial calleth it * 1.1015 Olidam Vulpem, an Olent or smelling beast.

Hic olidam clamosus ages in retia vulpem.

Touching the hunting or taking of Foxes, I approve the opinion of Xenophon, who avoucheth, * 1.1016 Leporum capturam venatico studio quam vulpium digniorem; that is, the hunting of the Hare is a more noble game or pastime then the hunting of the Fox.

This beast is more fearful of a Dog then a Hare, for the only barking of Dogs causeth him to rise many times from his den or lodgings out of the earth, or from the middle of bushes, briars, and * 1.1017 brambles, wherein he hid himself: and for his hunting this is to be observed, that as in hunting of a Hart it hath been already related, the Hunter must drive the beast with the winde, because it * 1.1018 hindereth his refrigeration; so in hunting of a Fox he drive him against the winde, and then he pre∣venteth all his crafty and subtill agitations and devises; for it stayeth his speed in running, and also * 1.1019 keepeth his savour fresh alway in the nose of the Dogs that follow him: for the Dogs that kill a Fox must be swift, strong and quick sented, and it is not good to put on a few at once, but a good com∣pany together, for be assured the Fox will not lose his own bloud till he hazzard some of his enemies, and with his tail which he windeth every way, doth he delude the Hunters: when the Dogs are pressed neer unto him, and are ready to bite him, he striketh his tail betwixt his * 1.1020 legs, and with his own urine wetteth the same, and so instantly striketh it into the Dogs mouths, whereof when they have tasted, so many of them as it toucheth will commonly leave off and fol∣low no farther.

Their teeth are exceeding sharp, and therefore they fear not to assault or contend with beasts, exceeding their stature, strength, and quantity. Sometime he leapeth up into a tree, and there standeth to be seen and bayed at by the Dogs and Hunters, like as a Champion in some Fort or * 1.1021 Castle, and although fire be cast at him, yet will he not descend down among the Dogs; yea he

endureth to be beaten and pierced with Hunters spears, but at length being compelled to forsake his hold and give over to his enemies, down he leapeth, falling upon the crew of barking Dogs, like a flash of lightning, and where he layeth hold there he never looseth teeth, or asswageth wrath, till other Dogs▪ have torn his limbs, and driven breath out of his body.

If at any time he take the earth, then with Terriar Dogs they ferret him out of his den again. In some places they take upon them to take him with nets, which seldom proveth, because with his teeth he teareth them in pieces; yet by Calentius this devise is allowed in this Verse;

Et laqueo Vulpes & decipe casse fuinas.

But this must be wrought under the earth in the caves, dens, or surrowes, made of purpose, which is to be performed two manner of wayes, one by placing the Gin in some perch of wood, so as that as soon as the beast is taken by the Neck, it may presently flie up and hang him, for otherwise with his teeth he will shear it asunder and escape away alive: or else that neer the place where the rope is fastened, to slip upon the head of the Fox, there be placed some thick collar or brace, so as he can never bite it asunder.

The French have a kinde of Gin to take by the legs (which they call Hausepied) and I have heard * 1.1022 of some which have found the Foxes leg in the same Gin, bitten off with his own teeth from his body, rather putting himself to that torment with his own teeth, then to expect the mercy of the Hunter, and so went away upon three feet: and other have counterfeited themselves dead, re∣straining their breath and winking, not stirring any member when they saw the Hunter come to take * 1.1023 them out of the Gin, who coming and taking his leg forth, not suspecting any life in them, so soon as the Fox perceiveth himself free, away he went and never gave thanks for his deliverance: for this cause Blondus saith truly, that only wise and old Hunters are fit to take Foxes, for they have so many devises to beguile men, and deliver themselves, that it is hard to know when he is safely taken, untill he be throughly dead.

They also use to set up Gins for them baited with Chickens in bushes and hedges: but if the setter be not at hand so soon as the Fox is insnared, it is dangerous but that the beast will deliver it self. In some places again they set up an iron toile, having in it a ring for the Fox to thrust in his head, and through that sharp pikes, at the farther end whereof is placed a piece of flesh, so that when the hungry Fox cometh to bite at the meat and thrusteth in his head, the pikes stick fast in his neck, and he inevitably insnared. Moreover, as the harmefulness of this beast hath troubled many, so also they have devised more engins to deceive and take him; for this cause there is another policy to kill him by a bow, full bent, with a sharp arrow, and so tenderly placed as is a trap for a Mouse, and as soon as ever the Fox treadeth thereon, presently the arrow is discharged into his own bowels, by the weight of his foot.

Again, for the killing of this beast they use this sleight, they take of Bacon-grease or Bacon as much as ones hand, and rost the same a little, and therewith anoint their shooe-soles, and then take the liver of a Hog cut in pieces, and as they come out of the wood where the beast lodgeth, they must scatter the said pieces in their foot-steps and draw the carcasse of a dead Cat after them, the savour whereof will provoke the beast to follow the foot-steps, then have they a cunning Archer or handler of a Gun, who observeth and watcheth in secret till the beast come within his reach, and so giveth him his great and deadly wound.

But if the Fox be in the earth, and they have found his den, then they take this course to work him out. They take a long thing like a Bee-hive, and open at one end, and iron wiers at the other like a grate, and at the open end is set a little door to fall down upon the mouth, and to inclose the Fox when he entreth in by touching of a small rod that supporteth that door. This frame is set to the Foxes dens mouth, and all the other passages watched and stopped. The Fox having a desire to go forth, and seeing light by the wiers, misdeemeth no harm, and entreth into the hive which is wrought close into the mouth of his den, and being entred into it, the rod turneth the door fast at the lower end or entrance, and so the Fox is intrapped, to be disposed of at the will of the taker.

Foxes are annoyed with many enemies; and to begin with the least, the small flies, called * 1.1024 Gnats, do much trouble and infect them, against whom the Fox useth this policy; He taketh a mouthful of straw or soft hay, or hair, and so goeth into the water, dipping his hinder parts by little and little, then the flies betake themselves to his head, which be keepeth out of the water, which the Fox feeling, dippeth or diveth also the same under water to his mouth, wherein he holdeth the hay as aforesaid, whereunto the flies runne for sanctuary or dry refuge, which the Fox perceiving, * 1.1025 suddenly casteth it out of his mouth, and runneth out of the water, by this means easing himself of all those enemies.

In like manner, as all beasts are his enemies, and he friend and loving to none, so with strength, courage, and policy, he dealeth with every one, not only against the beasts of the Land, but also against the monsters of the Sea. When he findeth a nest of Waspes in the earth, or in other places, as in trees, he layeth his tail to the hole, and so gathereth into it a great many of them, which he presently dasheth against the wall, or tree, or stones adjoyning, and so destroyeth them, and thus he continueth untill he have killed them all, and so maketh himself executor to their heaps of hony.

His manner is when he perceiveth or seeth a flock of fowl to flie in the air, to rowl himself in * 1.1026 red earth, making his skin to look bloody, and lie upon his back, winking with his eye, and holding in his breath as if he were dead, which thing the birds, namely Crows, Ravens and such like observing, because of the hatred of his person, they for joy alight and triumph at his overthrow, and this the Fox endureth for a good season, till opportunity serving his turn, and some of the fowl come neer his snowt, then suddenly he catcheth some one of them in his mouth, feeding upon him like a living and not a dead Fox, and so doth devour and eat him, as the Leopard doth devour and eat Apes, and the Sea frog other little fishes.

In like sort he deceiveth the Hedge-hog, for when the Hedge-hog perceiveth the Fox coming to him, he rowleth himself together, like a foot-ball, and so nothing appeareth outward except his prickles, which the Fox cannot indure to take into his mouth, and then the cunning Fox to compasse his desire, licketh gently the face and snowt of the Hedge-hog, by that means bringing him to unfold himself again, and to stand upon his legs, which being done, he instantly devoureth, or else poisoneth the beast with the urine that he rendereth upon the Hedge-hogs face: and at other times he goeth to the waters, and with his tail draweth fishes to the brim of the River, and when that he observeth a good booty, he casteth the Fishes clean out of the water upon the dry land, and then devoureth them.

All kindes of Hawkes are enemies to Foxes, and Foxes to them, because they live upon Carrion, and so in the Province of Ʋla. Avicen saw a Fox and a Crow▪ fight together a long season, and the Crow with his talons so be-gripling the Foxes mouth that he could not bark, and in the mean time she beat and picked his head with her bill untill he bled again. The Eagles fight with Foxes and kill them; and Olaus Magnus affirmeth, that in the Northern Regions they lay Egges and hatch their young in those skins which they themselves have stripped off from Foxes and other beasts.

The Kites, Vultures, and Wolves, are Enemies to Foxes, because they are all flesh-devouring creatures, but the Fox which hath so many enemies, by strength or subtilties overcometh all. Whereupon Persius calleth a subtil man a Fox, saying,

Astutam vapido servas sub▪ pectore vulpem.

The medicinal uses of this beast are these, First, (as Pliny and Marcellus affirm) a Fox sod in * 1.1027 water till nothing of the Fox be left whole except the bones, and the legs or other parts of a gowty body washed and daily bathed therein, it shall drive away all pain and grief, strengthning the de∣fective and weak members; so also it cureth all the shrinking up and pains in the sinews: and Galen attributeth the same virtue to an Hyaena sod in Oil, and the lame person bathed therein, for it hath such power to evacuate and draw forth whatsoever evill humour aboundeth in the body of man, * 1.1028 that it leaveth nothing hurtful behind.

Neverthelesse, such bodies are soon again replenished through evill diet, and relapsed into the same disease again. The Fox may be boyled in fresh or salt water with Annise and Thyme, and with his skin on whole and not slit, or else his head cut off, there being added to the decoction two pintes of Oil.

The flesh of a Fox sod and layed to a sore bitten by a Sea-hare, it cureth and healeth the same. * 1.1029 The Foxes skin (as is already said) is profitable against all moist Fluxes in the skin of the body, and also the Gowt, and cold in the sinews. The ashes of Foxes flesh burnt and drunk in wine, is profita∣ble against the shortness of breath and stoppings of the Liver.

The bloud of a Fox dissected and taken forth of his urine alive, and so drunk, breaketh the stone * 1.1030 in the bladder; or else (as Myrepsus saith) kill the Fox, and take the bloud and drink a cupful there∣of, and afterward with the same wash the genital parts, and within an hour the stone shall be voided: the same virtue is in it being dryed and drunk in Wine with Sugar.

Oxycraton and Foxes blood infused into the Nostrils of a lethargick Horse, cureth him. The fat is * 1.1031 next to a Buls and a Swines, so as the fat or lard of Swine may be used for the fat of Foxes, and the fat of Foxes for the Swines grease in medicine. Some do herewith anoint the places which have the Cramp, and all trembling and shaking members. The fat of a Fox and a Drake inclosed in the belly of a Goose, and so rosted, with the dripping that cometh from it, they anoint paralytick members.

The same with powder of Vine twigs mollified and sod in lie, attenuateth and bringeth down * 1.1032 all swelling tumours in the flesh. The fat alone healeth the Alopecias and looseness of the hair; it is commended in the cure of all Sores and Ulcers of the head; but the gall and fime with Mustard-seed is more approved. The fat is also respected for the cure of pain in the ears, if it be warmed and * 1.1033 melt at the fire, and so instilled; and this is used against tingling in the ears If the hairs rot away on a Horse tail, they recover them again by washing the place with Urine and Bran, with Wine and Oil and afterward anoint it with Foxes grease. When Sores or Ulcers have procured the hair to fall off from the head, take the head of a young Fox burned with the leaves of black Orchanes and * 1.1034 Alcyonium, and the powder cast upon the head recovereth again the hair.

If the brain be often given to Infants and sucking children, it maketh them that they shall re∣main free from the falling evill. Pliny prescribeth a man which twinkleth with his eyes, and can∣not look stedfastly, to wear in a chain the tongue of a Fox; and Marcellus biddeth to cut out

the tongue of a live Fox, and so turn him away, and hang up that tongue to dry in purple thred, and afterward put it about his neck that is troubled with the whiteness of the eyes, and it shall cure him.

But it is more certainly affirmed, that the tongue either dryed or green, layed to the flesh * 1.1035 wherein is any Dart or other sharp head, it draweth them forth violently, and renteth not the flesh, but only where it is entred. The Liver dryed and drunk cureth often sighing. The same or the Lights drunk in black wine, openeth the passnges of breathing. The same washed in wine and dryed in an earthen pot in an Oven, and afterward seasoned with Sugar, is the best medicine in the world for an old Cough, for it hath been approved to cure it, although it hath continued twenty years, drinking every day two spoonfuls in wine.

The Lights of Foxes drunk in water after they have been dryed into powder, helpeth the * 1.1036 Milt; and Myrep••us affirmeth, that when he gave the same powder to one almost suffocated in a P••urisie, it prevailed for a remedy. Archigene prescribeth the dryed Liver of a Fox for the Splene∣tick with Oxymel: and Marcel••inas for the Milt drunk after the same manner; and S••xtus adviseth to * 1.1037 drink it simply without composition of Oxymel.

The Gall of a Fox instilled into the ears with Oil, cureth the pain in them; and mixed with Hony Attick and anointed upon the eyes, taketh away all dimness from them, after an admirable manner. The Milt bound upon the tumors and bunches of the brest, cureth the Milt in mans body. The reins dryed and mingled with Hony, being anointed upon kernels, take them away. For the swelling of the chaps, rub the reins of a Fox within, the mouth. The ge∣nitals because of their gristly and bony substance, are approved for the dispersing of the stone in the bladder.

The stones take away pimples and spots in the face. The dung pounded with Vinegar, by anoint∣ment cureth the Leprosie speedily.

These and such other virtues Medicinal both the elder and later Physitians have observed in a Fox, wherewithal we will conclude this discourse; saving that many writers have devised divers witty inventions and fables of Foxes, under them to express vices of the world, as when they set a Fox in a Fryers weed, preaching to a sort of Hens and Geese, following the fiction of Archilochus Fox, to signifie how irreligious Pastors in holy habits beguile the simple with subtility. Also of a Fox teaching a Hare to say his Credo or Creed betwixt his legs, and for this cause almighty God in his word compareth false Prophets to Foxes, Ezek. 13. destroying the young Grapes and Plants. The Weasil brought a Fox into a Garner of Corn through a small hole, and when he had filled his belly, he assayed to come out again at the same place, but in vain, because his body swelled with over eating, and therefore he was constrained to come out as empty and hungry as he came in: whereupon this conference was betwixt them;

Forte per angustam tenuis Vulp••cula rimam, Repserat in cameram frumenti, postea ru••sus Ire for as pleno tentabat corpore frustra. Cui mustela procul, Sivis, ait, effugere isthine, Macra cavum repetes arctum, quem macra subisti.

Of the GENNET-CAT, called GENETHA.

THis beast is called Genitocatus, either for the similitude▪ it holdeth with a Cat, or else because it hath been believed that it was engendred by a Cat, but I rather do assent that the right name thereof is Ginetta or Ginetha, because they are bred in Spain with the Gennet horses, and so taketh his name from the place. Albertus (though a learned man, yet many times he was deceived in the names of beasts) called this creature Genocha, and the Germans call it Ein Gennithkatz. The quantity or stature hereof is greater then a Cat, but lesser then a Fox, and therefore I think it about the * 1.1038 mold or bigness of a young Fox of six moneths old. It is a meek and gentle creature, except it be provoked; for in Constantinople they are kept came, and are suffered to go up and down from house * 1.1039 to house like Cats. Being wilde, they love the vallies and low places, especially the Marishes or land neer the waters, for the steep rocky mountains they cannot endure. And these Cardan taketh to be * 1.1040 of the Weasil kinde, because the forme and disposition thereof, especially to the tame and Domesti∣cal Weasil, and in Spain they are cald Foinai, being black and ash-coloured, distinguished and vari∣ably interlined with many spots.

But Scaliger who was delighted to contradict Jerom Cardan, cannot endure to hear of this com∣parison betwixt Weasils and Ginnet-cats, because he saith, the skin of a Gennitta is bigger then three Weasils, and that it resembleth a Weasil in nothing except in the ears; but Cardans comparison toucheth not the quantity, but only the outward form and qualities, and he himself disagreeth not that it is equall in quantity to an Otter. But certainly the skin thereof is admirable and beautiful to behold, and if they were not common, but rare and seldom found beasts, it is no question but the price thereof and due estimation would excell many others: For the abun∣dance

of spots, their natural and uniform order, their shining splendor and brightness, give place to no other party-coloured beast, as you may observe in the true figure thereof here declared.

[illustration]

In the next place I have thought good to express the figure of the skin taken off, which skin, * 1.1041 from the head to the top of the tail, was about four spans and one palm long, and the tail was as

[illustration]

long as the body being severed from the skin: the latitude or breadth thereof in the middle, was about one span in breadth, the middle of the belly, and the upper part of the neck, were ash colour∣ed, and in the tail were eight black circles and so many white, one successively following the other; the whole body aspersed with black spots, and the residue yellowish white.

The skin smelt sweetly and somewhat like to a Musk-cat, and from Lyons in France they are * 1.1042 brought into Germany, three or four of them being sold for a Noble. It is very probable that it is a little kinde of Panther or Leopard, for there is a little Panther which hath such spots, and besides of such a stature and harmless disposition, whose skin in old time was pretiously used for garments, and the favour thereof was very pleasant, and therefore I supersede any further discourse hereof, till we come to the declaration of the greater beast.

Of the GOAT, Male and Female.

THe male or great Goat-Buck, is called in Hebrew, Atud, and the lesser Seir, and Zeir. The * 1.1043 Chalde translateth it, Gen. 13. Teias-jaii, and Numb. 15, Ize; the Arabians, Teus and Maez; the Persians, Asteban, and Busan; the Grecians, Tragos, or devouring or ravening in meat, according to the Verse;

Tragus ab Edendo quod grana fracta pane.

Also Chimaron and Enarchan; the Latins, Hircus, and sometime Caper, which word properly signifi∣eth a Gelded Goat, as Martial useth in this Verse:

Dum jugulas hircum, factus es ipse Caper.

The Italians, Beccho; the Germans, Bock, and for distinction sake, Geissbock, and Reechbock, and Booerk; the Spaniards, Cabron; the French, Bouc, the Illyrians, Kozel.

The reason of the Latin word Hircus, is derived of Hirtus (signifying rough) by reason of the roughness of their bodies. And it is further to be understood, that the general kind of Goats (which the Latins distinguish by Hircus, Capra, and Hoedus, that is, by their sex, or by their age; the Hebrews call them singularly Ez, and plurally Izim, Numb. 15. for a Goat of a year old, you shall read Izbethsch¦neth. The Chalde useth also the general word Oza; the Arabian, Schaah; the Persian, Buz, and whereas Levit. 16. Seir is put for Caper a gelded Goat, there the Chalde reudereth it Zephirah; the Arabians, Atud, and the Persian Buzgalaie. And in the same Chapter you shall read Azazel, which David Kimhi rendereth for the name of a mountain neer Sinai where Goats use to feed and lodge: and the Septuagints translate it Apopompaion, signifying emission or sending away, and for this cause I sup∣pose, that when the Scape-goat was by the Priest sent out of the Temple, he went to that mountain, and therefore the word Azazel seemeth to be compounded of Ez, a Goat, and Azal Iuit, that is, he went; for the Scape Goat went and carryed away the evill.

The Grecians call the female Goat Aix, which seemeth to be derived of Ez the Hebrew word. The Arabians, Dakh, and Metaham, as I find in Avicen; the Saracens, Anse; the Italians, Peccho, changing B from the male into P; and the Spaniards, Capron; the French, Cheuer or Chieuere; the Germans, Geiss; * 1.1044 the Illyrians, Koza; and the Tuscanes at this day call a female Goat Zebei. And this may suffice for the names of both male and female.

Their nature is to be declared severally, except in those things wherein they agree without diffe∣rence: and first of all, the male is rightly termed Dux & maritus Caprarum, the guide and husband of the females, and therefore Virgil saith of him not improperly, Vir gregis ipse Caper, The He-goat is the husband of the flock and except in his genitals and horns, he differeth not in any proportion or substance from the female. His horns are longer and stronger then are the females, and therefore upon * 1.1045 provocation he striketh through an ordinary piece of Armor or Shield at one blow: his force and the sharpness of his horns are so pregnable. He hath many attributes among the learned, as left-sided, aged, greedy, bearded, swift, long-legged, horn-bearer, captain of the flock, heavy, rough, hoarse∣voiced, rugged, unarmed, unclean, strong-smelling, lecherous, bristler, wanderer, vile, wanton, sharp, stinking, two-horned, and such like: whereof his nature and qualities are so deciphered, as it needeth no long treatise of explication.

There is no beast that is more prone and 〈…〉〈…〉st then is a Goat, for he joyneth in copulation * 1.1046 before all other beasts. Seven dayes after it is yea••ed and kiddened, it beginneth and yeeldeth seed, although without proof. At seven moneths did it engend〈…〉〈…〉 this cause that it beginneth so soon, it endeth at five years, and after that time is 〈◊〉〈◊〉 ••n••ble to accomplish that work of nature. When the Egyptians will describe fecundity or ability of generation, they do it by picturing of a male Goat.

That which is most strange and horrible among other beasts is ordinary and common among these, for in them starce the Brother joyneth with the Sister, and a Camel can never be brought to cover his Dam: but among these the young ones being males, cover their Mother, even while they * 1.1047 suck their milk. If they be fat, they are lesse venereous then being macilent or lean. Herodotus decla∣reth that in his time a Goat of Mendesia in Egypt, had carnal copulation with a woman in the open

sight of men, and afterward was led about to be seen. When they desire copulation they have a proper voice wherewithal (as it seemeth) they provoke the female to love. This is called it in Italy, Biccari and Biccarie, which the Venetians apply to all lecherous companions as commonly as a pro∣verb, and this they never use but at that time. By reason of his lust, his eyes sink deep into the corners of their holes (called Hirqui) and Apuleius with other Grammarians do derive the word Hircus, whereby this beast is called, from that disposition.

[illustration]

By drinking salt water they are made desirous and apt to procreation. At that time they fight mutually one with another for their females, and it is a term among the late writers, to call those men Hirci, Goats, which are contented to permit other men to lie with their wives in publick, before their own faces for gain, because they imagine that such is the property of Goats. But I know not * 1.1048 with what reason they are moved hereunto, for there is a memorable story to the contrary.

In Sibaris there was a young man called Crathis, which being not able to retain lust, but * 1.1049 forsaken of God, and given over to a reprobate sense, committed buggery with a female Goat, the which thing the master Goat beheld and looked upon, and dissembled, concealing his mind and jealousie for the pollution of his female. Afterward finding the said young man asleep, (for he was a Shepherd) he made all his force upon him, and with his horns dashed out the buggerers brains. The man being found dead on this manner, and the Goat which he had ravished delivered of a monster, having a Mans face, and a Goats legs, they call it Silvanus, and place it in the rank of idoll Gods, but the wretched man himself was bnried with more honour then beseemed, for they gave him a noble funeral, and finding a River in Achaia which mingled water with another, they called it Crathis, after the name of that unnatural and beastly monster; whereupon also came the Italian Crathis which Strabo remembreth. By which story it is evident, that jealous rivality resteth as well in Goats as in Men of more reasonable capacity and understanding.

The females desire of copulation is no lesse then the males, for while they suck they admit the * 1.1050 male, and at the seventh month they conceive. The best time of their admission to procreation is about the end of Autumn (according to Columella his opinion) They are not filled the first day of copulation, but the second or third, and those which are joyned in November do bring forth their young in the Spring when all things grow fresh and green: wherefore if they chance to be slack, and not willing to engender or couple, their keepers use this sleight or policy, to procure and stir up their lust. They rub their udders with Nettles untill they constrain bloud, and afterward with * 1.1051 a handful of Salt and Nitre, or else with Pepper or Myrrhe; after which rubbing, their desire of copulation much increaseth, and it maketh the female to provoke the male and undergo him more willingly; and this thing also procureth in them aboundance of milk (as Aristotle affirmeth) he had * 1.1052 seen tryed by making experiment thereof upon the brests of Women, Virgins, and Widows: And generally all the keepers of Cattel do herewith rub their genitals, for the furthering and provoking in them carnal copulation, with the things aforesaid.

They being filled and with young, they carry them in their belly five moneths before deliverance. * 1.1053 After three years old the female ceaseth to retain in her self or confer to her Kids the strength of nature, and the male after four, so that it is not a part of good husbandry to keep their young which they bring forth after those years, but rather to kill them and make them away: So also it is not good to keep their firstings, or those which are first of al engendred, but rather the second or third seed of procreation. Some of them bring forth twins, and some more, as it is reported of the Goats of Egypt, * 1.1054 which bring forth five at a time, because they drink of the fruitful river of Nilus: for the Goat-herds of the Countrey do give thereof to their Cattel, and fetch it into all parts of that region, and in Illyria they breed twice a year, bringing sometime three, four, or five at once, but three at a time are never to be kept, but killed and eaten, for they are accounted not worth * 1.1055 their bringing up; only cold maketh them to suffer abortments, and sometimes they bring forth monsters like to other Cattel (for all little beasts are more apt to engender monsters then the greater.)

Concerning the time that they bear young, it is in Italy eight years, and being fat they are not apt * 1.1056 to conceive, wherefore they make them lean before they admit them to their bucks. One male is sufficient for ten females, and some (saith Varro) provide but one for 15 (as Menas) and other but one for 20 (as Murus.) There is no creature that smelleth so strongly as doth a male Goat, by reason of * 1.1057 his immoderate lust, and in imitation of them the Latins call men which have strong breaths (Hircosi) Goatish: wherefore Plautus saith to an old lecherous fellow which could not keep his lips from slavering of women,

Cum sis jam aetatis plenus, anima foetida, Senex hircose tu osculere mulierem.

And therefore Tiberius Caesar who was such a filthy and greasie-smelling old man, was called (Hircus vetulus) an old Goat, in the Atellanican Comoedie. They conjecture of men that have hairy legs to be unchast and full of lust, by reason of their similitude with a Goat, and those which have a shril and clamorous voice, the Grecians call Margoi, (that is, blockheads.) Those which have eyes like to * 1.1058 Goats they call Aegopoi, Goat-eyes, that is very red eyes. The Egyptians affirm that their female Goats when Sirius the Star in the beginning of Dog-dayes riseth with the Sun, do continually look upon the East, and that their attentive observation is a most certain argument of the revolution, that is the appearance and departure of the said Dog dayes. The like things do the Lybians report * 1.1059 of their Goats concerning that Star, and moreover that they foresee and foreshew change of weather, for they depart from their stables, and run want only abroad before showers, and after∣ward having well fed of their own accord return to their folds again. * 1.1060

Concerning the description of their several parts, it is good to follow the direction of Cossinius, first to look to their age (as is before said) if men desire to provide Goats for herd-breed and

profit, so as their Kids may be like them, and they bear young or continue procreation eight years at the least. And for their outward parts, let them be firm, great, well compacted, full of muscles, and the superficies of their whole body be soft and equall, without bunches or indentures: therefore a thick hair, two dugs hanging under their snowt or chin, are good signes of the * 1.1061 best Goats.

[illustration]

There are two kindes of Goats, one horned, and of this sort the long sharp-horned beasts, with broad foreheads, are the most approved, and by the circles of their horns their age is discerned: But * 1.1062 the unhorned are best for breed, procreation and milk, and such are the Gaespian Goats, which are for the most part white, flat nosed, and little of growth. Their eyes are very deep in their heads, and

therefore their sight sharp, strong and continual seeing bright and clear in the night, but the colour of their eyes variable, like to the colour of their bodies; The males have more teeth then the * 1.1063 females, for the females want their upper teeth: But males and females have large beards under their chins, and this is called Aruncus (saith Eryngus) but the reason hereof is, because that when a Goat is taken by the beard and drawn out of the fold, all the residue stand amazed, and so also when any of them hath eaten Sea-holly (cald Eryngium:) so that Aristotle confoundeth Eryngium for Arun∣cum, and so taketh one for another. Once in Lemnos there was a male Goat which had so much milk wrung out of his paps growing betwixt his legs, that therewith a Calf, by licking it received the beestings, but afterward the male Kid begotten by the same Goat had the like udders, whereat the owner being much amazed, because it was a prodigious thing, for his satisfaction asked counsel at the Oracle, from whom he received this answer, that it betokened nothing but plentiful encrease of his Cattel. The females have two udders under their loins next to the small of their belly, except * 1.1064 the Lybian Goats, and their udders lie under their breast or forepart of their belly, like an Apes. In Naxus the Goats have greater Gals then in any other part of the world, and the forepart is held prodigious: On the contrary, in Chalcis the Goats have no gall at all. They have many bellies and a round Milt, which thing no other horned-beast hath, except a Sheep. The males have harsher hairs then their females, and the Lybian Goats have hair as long as womens, and very rough curled, which the inhabitants shear off every year, and therewith the Ship-wrights make cable ropes: but in Cilicia and Phrygia, they shear them and make the stuffe called Zambelot: and another kinde of * 1.1065 Cloth called Mathaliaze. In Arabia they make Tents of Cloth compiled of Asses and Goats hair, and it seemeth that Cilicia received his name of this kinde of Cloth, which is called in Latin, Cilicium, or▪ else that this Cloth was first invented among them, whereupon it received that denomination; but among the Grammarians and Poets, Lana Caprina (Goats wool) grew to a proverb, to signifie 〈◊〉〈◊〉 thing of no weight or moment, as it is in Horace;

Alter rixatur de lana saepe caprina, Propugnat nugis armatus—

There are another sort of Goats which are called Syrian Goats, and of some Mambrin Goats, and * 1.1066 most commonly Indian Goats, because they are most noble in that Countrey, and that in Coythae; and likewise in the Region of Damiata, for Mambre is a Mountain neer Hebron, from whence it is probable, that the word Mambrin cometh; wherefore I have thought good to expresse the figure both of the greatest of that kinde, as it was taken by Antonius Musa Brasovalus, Physitian to the Noble Duke Her∣cules de Este, at Ferraria, by one of these Goats brought thither to be seen.

[illustration]

These lesser were found pictured in an old manuscript in Germany, which book did intreat of the Holy Land. The greater Goat I conjecture to be the same which Leo Afer calleth Adimain, and is found in Mauritania, being as tall as an Asse, and hath very long broad ears pendant, and under them next to their necks two things like dugs or paps, which hang down from their throat, and these are most fruitful in milk, and with

[illustration]

these the Lybians plow, and keep them in stead of Kie and other Cattel, for they milk them, and of their milk make Butter and Cheese. Their hair is very short, and they very gentle and familiar; so that the said Leo affirmeth, that when he was a young man, and loved those rash and wanton sports wherewithal youth are delighted, he got up upon one of these, and rode quietly upon the back of it above a quarter of a mile. They keep, being wilde, in the Deserts of Lybia, and if at any time they stray or wander into Numidia; and the fields thereof, it is accounted by the people and in∣habitants a prodigious and monstrous thing.

The lesser kinde I conjecture to be the right Mambrine or Syrian Goat, although some of the late writers call it an Indian Goat; the reason is, because (as hath been said) they call all strange beasts by the names of Indians, if they finde them not in their own Countrey. The ears of it are large and broad, as the picture de∣scribeth, and such ears have the Goats of Gallia-Narbon, being at the least as broad as a mans span; they are of colour like wilde Goats, their horns very sharp, and standing not far distant one from the other, and have stones like a stone Horse, being in all other parts not unlike to the vulgar and common Goat.

Some curious herdsmen (as Alcmaeon and Archelaus) have delivered to the world, that Goats take breath through their ears; and Phyles approveth their conceit, because he had seen an experiment * 1.1067 of a Goat, that his mouth and nostrils being stopped fast, nevertheless he seemed not to be troubled for want of breath: and for this also is alleadged the authority of Oppianus, who writeth of certain Goats (called Aegari) that they have a certain hole or passage in the middle of their head, betwixt the horns, which goeth directly unto the liver, and the same stopped with liquid Wax, suffocateth or stifleth the beast.

If this be true (as I would not any way extenuate the authority of the writer) then it is very likely that some have (without difference) attributed to all kindes of Goats that which was proper to this kinde alone, for the former opinion is not reasonable: Nevertheless I leave every man to his own liberty of believing or refusing.

There is no beast that heaeeth so perfectly and so sure as a Goat, for he is not only holp in this * 1.1068 sense with his ears, but also hath the Organ of hearing in part of his throat, wherefore when the Egyptians describe a man which hath an excellent ear, they express him by a Goat. There are some kinde of Goats in Illyria which have whole hoofs like a Horse, and these are only found in that Region. In all other Nations of the World they are cloven footed.

The use of their several parts is singular, and first of all to begin with their skin, the people of * 1.1069 Sardinia (as saith Nymphidorus) nourish Goats for their skins, whereof they make them garments, being dressed with the hair upon them; and they affirm strange virtue in them, namely, that they heat their bodies in the Winter, and cool them in the Summer; and the hairs growing upon those skins are a cubit long, therefore the man that weareth them in Winter time, turneth the hairy side next to his body, and so is warmed by it; and in Summer the raw side, and so the hair keepeth the Sun from piercing his skin and violence of heat: And this also is usual in Suevia, where the women wear garments of Goats hair in the Winter, and also make their childrens coats thereof, according to Virgils saying in Moreto,

—Et cinctus villosae tegmine Caprae. * 1.1070

For this cause the Merchants buy them rough in those parts of Savoy neer Geneva, and their choice is, of the young ones which die naturally; or are kild, or else such as were not above two years old. The Tyrians in the Persian war, wore upon their backs Goat-skins. In ancient time they made hereof Dipthera, that was a kinde of Parchment, whereon they wrote on both sides, and had the * 1.1071 name in Greek from that use: which Hermolaus by a metaphorical allusion, called Opistographi. From the use of these in garments, came the appellation of harlots to be cald Pellices, and a whores bag was called Penula Scortea, such a one is used by Pilgrims which go to visit the Church of Saint James of Calec, and such Carriers or Foot-posts had wont to use in their journies, which caused Martial to write thus;

Ingrediare viam coelo licet us{que} sereno, An subitas nusquam scortea cepit aquar.

The Sandals which men were wont to wear on their feet in the East Countries, were also made of Goats skins, and there was a custome in Athens, that men for honour of Bacchus, did dance upon certain Bottles made of Goats skins, and full of wind, the which were placed in the middest of the Theatre, and the dancer was to use but one leg, to the intent that he might often fall from the slippery bottles, and make the people sport; whereunto Virgil alluded this saying;

Mollibus in pratis unctos saliere pro utres. * 1.1072

There is also a Ladanum tree in Carmania, by the cutting of the bark whereof there issueth forth a certain gum, which they take and preserve in a Goats skin; their use in War wherein the Soul∣diers were wont to lie all Winter, and therefore we read that Claudius the Emperour had given him thirty tents of Goats skins for his Souldiers attend upon the Judges, and the Mariners also by these defended themselves from the violence of storms upon the Sea: and so I leave this part of the beast, with remembrance of that which is written in holy Scripture, Heb. 11. that the people of God in ancient times did flee away from the rage of superstition, being anparelled, or rather meanly disguised in Goat skins, being charitably holped by the beasts, that were cruelly put to death by wretched men.

In the next place the milke of Goats cometh to be considered, for that also hath been, * 1.1073 is, and will be of great accouut for Butter and Cheese, which the Writers call Tyropoeia, and Virgil celebrateth the singular commendation both of the Wool and of the Milke, in these Verses;

Haec quoque non cura nobis leviore tuenda, Nec minor usus erit, quamvis Milesia magno Vellera mutent ur Tyrios incocta rubores. Densior hinc soboles, hinc largi copia lactis; Quo magis exhausto s••umauerit ••ubere mulctra, Laeta magis pressis manabunt flumina mammis. Nec minus interea barbas, incanaque menta Cyniphii tondent hirci setasque comantes Ʋsum in Castrorum: & miseris velamina nautis.

Therefore their Milk is profitable for Butter, although inferior to a Cows, yet equal to a Sheeps, * 1.1074 and the herdsmen give their Goats salt before they be delivered of their young, for this maketh them to abound in milk. Others with Goats milk preserve their Wine from corruption by sowreness; first they put into their Wine the twentyeth part so much as is of the Wine, and so let it stand in the same vessell covered three or four dayes, afterward they turn it into a sweet and fresh vessel, and so it remaineth preserved from all annoyance of sowreness.

Cheeses made of Goats milk were wont to be called Velabrenses Casei, because amongst the Romans they were made at Velabrum, and that with smoak, whereupon Martial made this Disttchon;

Non quemcunque focum, nec fumum caseus omnem, Sed Velabrensem qui bibit, ipse sapit.

Aristotle and Julius Pollux do commend the Sicillan Cheese, which was made of Sheep and Goats milke together, and by Athenaeus it is called, Caseus Tromilicus, and by Simonides Stromilius. In Khaetia of Helvetia there are excelent Cheeses made of Goats milk and Cow milk mixed together. The milk also of a Goat mixed to a Womans milk is best for the nourishment of man, because it is not * 1.1075 too fat; yet Galen saith, if it be eaten without Hony, Water, and Salt, it curdleth in the belly of a man like a Cheese and strangleth him; and being so used it purgeth the belly: from thence came the fiction of the Poets, that Jupiter was noursed by a Goat, and that afterward in his War against the Titanes or Giants, he slew that Goat by the counsel of Themis, and wore her skin for an armor, and so having obtained victory, placed the Goat among the Stars, whereupon she was called Aix ourania, a heavenly Goat, and so Germanicus Caesar made this Verse upon him, and Jupiter him∣self was called Aigiochus.

—Illa putatur Nutrix esse Jovis, si verè Jupiter infans * 1.1076 Ʋbera Cretaeae suxit fidissima Caprae, Sydere quae claro gratum testatur alumnum.

The flesh of male Goats is not wholesome for mans body, but the flesh of a female in the Spring and Fall of the leaf, by reason of the good nourishment may be eaten without danger. They are * 1.1077 worse then Bull-beef, because they are sharper in concoction and hotter, wherefore if they digest not well, they increase melancholy. The liver of a Goat being eaten, doth bring the Falling sickness; yet being salted a good space, and then sod with Vine-branches, or other such broad leaves, to keep them asunder, and some Wine poured into the Water when they almost sod, they become are very which and delicate meat; and theresore the Athenians praised the Lacaede〈…〉〈…〉ans, that in their feast sweet they called Copidae, they slew a Goat; and held it for a divine meat.

Also C〈…〉〈…〉omachus an Academick of Carthage, relateth of a certain Thebane Champion, which excelled in strength all the Champions of his time, and that he did eat continually Goats flesh, for it is very strong and remaineth a long season in the body, and doth much good being digested, notwithstand∣ing the strong and rank smell thereof, otherwise it is dangerous, as is already said, therefore Fiera having commended the Kyd, when he cometh to speak of the Goat he writeth thus:

Cum male olet siccat, fit jam caper improbus, absit, Et cadat ante focos victima Bacche tuos.

But Pliny affirmeth, that if a male Goat eat Barley bread, or Parsneps washed, the same day that he is killed, then there is no poyson in his flesh: the stones of a Buck goat, resist concoction, and beget evill humors in the body: wherefore such a banquet is called in Greek (Tragos Hulibertas) for Goats after their copulation, have an evill flesh, not fat, but dry, and the remedy to make their flesh * 1.1078 sweeter, is to geld the male when he is young and tender, for so his temperature is amended by a cold and moist constitution.

The Inhabitants of Portugal eat Goats flesh, and account it delicate meat; especially such as dwell in the Mountains. In Germany they make of it a kinde of meat which is called Klobuusst, and is * 1.1079 prepared on this manner: they take a Goats heart newly taken out of the body, and slit it into small pieces, and break six Egges upon it, and the crums of white bread, seasoned with spices and Saffron, and so put into a bag, and sod or roasted: afterward they are served upon the table, and strewed over with Kitchin Sugar.

The guts being salted, are called (Hilla) which the French stuffe like puddings, and call them (Saul∣cisses) from whence cometh our English Sawsadge, of this sewet and fat of Goats are the best candles made, because it is hard and not over liquid. The bloud of a Goat hath an unspeakable property, for it scoureth rusty iron better then a file, it also softneth an Adamant stone, and that which no fire is able to melt, nor iron to break, being of such an invincible nature, that it contemneth all violent things, yet is it dissolved by the warm bloud of a Goat. The Load-stone draweth iron, and the same being rubbed with garlick, dyeth and loseth that property, but being dipped again in Goats-bloud, * 1.1080 reviveth and recovereth the former nature.

Osthanes prescribeth for a remedy of love, the urine of a Goat to be mingled with Spikenard, and so drunk by him which is overcome with that passion, assuring him thereby that they shall fall in as great loathing as ever before they were in loving. With the hoofs of a Goat they drive away Ser∣pents, and also with the hairs by burning and perfuming them in the place where the Serpents lodge. With the horns of Goats they make bows; for in Delos there was dedicated the horn of a Goat, which was two cubits long and a span; and hereat ought no man to wonder, for that noble Bow of * 1.1081 Pandarus, which Homer commendeth, was made of a horn of a female Goat.

Affricanus declareth, that in ancient time they made fruitful their Vine-yards by this means: they took three horns of a female Goat, and buryed them in the earth with their points or tops * 1.1082 downward, to the root of the Vine-stocks, leaving the hollow tops, standing a little out of the ground, and so when the rain descended, it filled the horns, and soked to the root of the Vine, perswading themselves thereby that they received no small advantage in their Grapes. The gall of a female Goat put into a vessel, and set in the earth, is said by Albertus to have a natural power to draw Goats unto it, as though they received great commodity thereby. Likewise, if you would have white hairs to grow in any part of a Horse; shave off the hair and anoint the place with a gall of a Goat, so shall you have your desire. The Sabaeans, by reason of conti∣nual use of Myrrhe and Frankincense, grow to a loathing of that savour: for remedy of which annoy∣ance, they perfume their houses by burning storax in Goats-skins. And thus much for the several parts of a Goat.

There were in ancient time three kindes of Heards-men which received dignity one above ano∣ther; the first were called (Bucolici) Neat-heard, because they keep the greater Cattel: the second were (Opiliones) Shepheards, of their attendance upon Sheep: the third, last, and lowest kinde, were termed Aepoli, and Caprarii, that is, Goat-heards, or Keepers of Goats, and such were the Locrensi∣ans, who were called Ozolae, because of their filthy smell, for they had the most part of their conver∣sation among other Beasts.

A Goat-heard or Keeper of these Cattel must be sharp, stern, hard, laborious, patient, bold and chearful, and such a one as can easily run over the Rocks through the Wilderness, and among the bushes without fear or grief, so that he must not follow his flock like other heards, but go be∣fore them: they must also be light and nimble, to follow the wandering Goats, that run away from their fellows, and so bring them back again, for Goats are nimble, moveable, and inconstant, and

therefore apt to depart away, except they be restrained by the herd and his Dog. Neither have Goats a Captain or Bell-bearer like unto Sheep, whom they follow, but every one is directed after his own will, and herein appeareth the pride of this Beast, that he scorneth to come behinde either Cattel, or Sheep, but always goeth before; and also in their own herds among themselves, the Buck goeth before the female for the reverence of his beard, (as Aelianus saith) the labour of the Goat-herd must be to see his Cattel well fed abroad in the day time, and well soulded at night; the first rule therefore in this husbandry is to divide the flocks, and not to put any great number of them together, for herein they differ from Sheep, who love to live together in multitudes, as it were affecting society by which they thrive better, and mourn not so much as when they are alone: but Goats love singularity, and may well be called Schismaticks among Cattel, and there∣fore they thrive best lying together in small numbers, otherwise in great flocks they are soon in∣fected with the pestilence, and therefore in France, they care not to have Magnos Greges, sed plures: not great flocks, but many.

The number of their flock ought not to exceed fifty, whereupon Varro writeth this story of Ga∣b〈…〉〈…〉us a Roman Knight, who had a field under the Suburbs containing a thousand Akers of pasture ground, who seeing a poor Goat-herd bring his Goats every day to the City, and received for their milk a peny a peece, he being led with covetousness, proponed to himself this gain, that if he stored his said field with a thousand Milch-female-goats, he also should receive for their milk a thousand pence a day; whereupon he added action to his intent, and filled his field with a thou∣sand Goats, but the event fell out otherways then he expected: sor in short time the multitude in∣sected one another, and so he lost both milk and flesh: whereby it is apparent, that it is not safe to feed great flocks of these Cattel together.

In India in the Region Coitha, the Inhabitants give their Milch-goats dryed fishes to eat, but their ordinary food is leaves, tender branches, and boughs of trees, and also bushes or brambles; where-upon Virgil wrote in this manner:

Pascuntur verò silvas & summa Lycaei, Horrenfesque rubos & amantes ardua dumos.

They love to feed on the Mountains better then in the Vallies and green Fields; always striving to lick up the Ivie or green plants, or to climbe upon trees, cropping off with their teeth all manner wilde herbs, and if they be restrained and enclosed in fields, then they do the like to the plants that they finde there; wherefore there was an ancient law among the Romans, when a man let out his ground to farm, he should always condition and except with the Farmer that he should not breed any Goat in his ground, for their teeth are enemies to all tender plants: their teeth are also exitia∣ble to a tree, and Pliny and Varro affirm, that the Goat by licking the Olive-tree maketh it barren; for which cause in ancient time, a Goat was not sacrificed to Minerva to whom the Olive was sacred.

There is no creature that feedeth upon such diversity of meat as Goats, for which cause they are elegantly brought in by Eupolis the old Poet, bragging of their belly chear, wherein they number up above five and twenty several things, different in name, nature, and taste: and for this cause Eustathius defended by strong argument against Disarius, that men and cattel which feed upon divers things, have less health then those Beasts which eat one kinde of fruit alone. They love Tamerisk, Aldern, Elm-tree, Assaraback, and a tree called Alaternus, which never beareth fruit but only leaves: also three-leaved-grass, Ivie, the herb Lada, which groweth no where but in Arabia, whereby it cometh to pass, that many times the hair of Goats is found in the gumb called Ladanum, for the peoples greedy desire of the gumb, causeth them to wipe the juyce from the Goats beard.

For the increase of milk in them, give them Cinquefoyl five days together before they drink, or else binde Dittany to their bellies, or (as Lacuna translateth the words out of Alrieanus) you may lay milk to their bellies, belike by rubbing it thereupon. The wilde Goats of Creet, eat Ditta∣ny * 1.1083 aforesaid against the strokes of Darts: and (Serapion avoucheth by the experience of Galen), that Goats by licking the leaves of Tamarisk, lose their gall; and likewise that he saw them licking Ser∣pents which had newly lost their skins, and the event thereof was, that their age never turned or changed into whiteness or other external signes thereof.

Also it is delivered by good observation, that if they eat or drink out of vessels of Tamarisk, * 1.1084 they shall never have any Spleen; if any one of them eat Sea-holly, the residue of the flock stand still and will not go forward, till the meat be out of his mouth. The Grammarians say that 〈…〉〈…〉ara * 1.1085 was killed by Bellerophon the son of Glaucus, in the Mountain Lyoius, and the reason hereof is, that the Poets faigned Chimera to be composed of a Lyon, a Dragon, and a Goat, and in that Mountain all those three were kept and fell: for in the top were Lyons, in the middle were Goats, and also at the foot thereof Serpents. If they suffer heat or cold they are much endangered, for such is their nature that they avoid all extremity, and the females with young are most of all molested with cold; if they have conceived in the Winter, then many Abortments or casting their young followeth.

In like sort it hapneth if they eat Walnuts (and not to their full) unripe, therefore either they must be suffered to eat of them to saciety, or else they are not to be permitted to them.

If at any time the eat Scammony, Hellebore, Lesseron, or Mercury, they are much troubled in their stomach, and lose their milk, especially the white Hellebore. The Publicans in the Province * 1.1086 of Cyrene, have all the government of the pastures, and therefore they permit not Benzwine to grow in their Countrey, finding thereby great gain; and if at any time their Sheep or Goats meet with any branch thereof, they eat it greedily, but the Sheep immediately fall to sleep, and the Goats to Nee∣zing. Aegolethros and Sabine are poyson to Goats. The Herb called in Greek, Rhododendron, and may be Englished Rose-tree, is poyson to Goats, and yet the same helpeth a man against the venome of Serpents.

The prickle or spindle tree (called also Euonymus) which groweth in the Mount Occynius called Or∣dyno) about the bigness of a Pine-apple-tree, having soft leaves like the same, and it buddeth in Sep∣tember, and the flower is like to a white Violet flower, this killeth Goats, except they be purged with black Hellebore immediately after they have eaten thereof. The Egyptians when they will de∣scribe a man devouring Sheep or Goats, they picture the herb Curilago or Conyza, because it also kil∣leth * 1.1087 them. Also as Clodrysippus affirmeth they avoid Cumin, for it maketh them mad, or bringeth upon them Lethargies, and such like infirmities.

He avoideth also the spettle of man, for it is hurtful to him, and to the Sea-fish Scolopendra, and yet he eateth many venemous herbs and groweth fat thereby; and this also may be added, that Goats * 1.1088 grow fat when they are with young, but by drinking of Honey they are weakned, and indangered of death. Concerning their drink, it is necessary for a skilful Goat-herd to observe the nature of the beast, and the best time and place of their watering, according to the saying of Virgill:

—Jubeo frondentia Capris Arbuta sufficere, & fluvios praebere recentes.

In the Summer they are to be watered twice a day, and at other times once only in the afternoon: but it is reported of the Goats of Cephalenia, that they drink not every day like other Goats, but * 1.1089 only once or twice in six months, and therefore they turn themselves to the winde or cold air of the Sea, and by yawning, suck into their mouths or bellies that which serveth them in stead of water. When the Sun declineth, they ly and look not upon one another but on the contrary, and they which lodge in the fields take up their rest amongst their acquaintance. But if they be used to fold or house, they remember it, and repair thither of their own accord, which thing caused the Poet to write in this manner:

Atque ipsae memores redeunt in tecta, suosque Ducunt: & gravido superant vix ubere limen.

Concerning their stables or houses to lodge in, for their defence against the cold, the diligent herd-man must observe, that nothing must be laid under the Goat to ly upon, and it is best to make his stable upon stones, or some some such hard floor, and the same must be kept and turned dry every day from the annoyance of their dung, for that hurteth their heads. It is good to set the win∣dow * 1.1090 of their stable to the Sun, and from the winde, according to the counsel of Virgil;

Et stabula a ventis hyberno opponere soli, Ad medium conversa diem, cum frigidus olim Jam cadit extremoque irrorat Aquarius. anno.

Although Goats be stronger then Sheep, yet they are never so sound, for in buying and selling or them, he was never accounted a wise man, that either hoped to buy, or promised to sell without fault. It was sufficient in open Market places, when and where Goats were to be sold, to promise, Ho∣die capras recte esse & bibere posse & eas licite habere, that is, that the day of their sale they were well, and could drink, and they were his own, and it was lawful for him to have them.

But farther no man was urged, for (Archelaus saith) they are ever Febricitantes, because their breath is hotter, and their copulation more fiery, and therefore their herdmen must not be unprovided of good and sufficient medicine to help them, and not only against their natural diseases, but also their continual horn-wounds which they give one another by their often fightings, and also when they aspire to climbe upon steep and craggy pointed rocks or trees, they often fall and are wounded, in such cases they have no such Physitian as their Keeper, whose bag and box must be as an Apothecaries shop to yeeld continual remedies to all their grievances.

The best means to preserve them in health, next to a good diet and warm lodging, is, to plant Alysson neer to their stabling houses. And their continual Ague spoken of before is profitable to their body, for when it departeth and leaveth them, presently they perish and dy. Sheep and * 1.1091 Goats have a natural foresight of the Pestilence or Murrain, of Earth-quakes, and of wholesome temperate weather, and of abundance and store of fruits; but neither of both shall be ever infested by the Pestilence, if you give them the powder of a Storks Ventricle or maw one spoonful thereof in water every day.

And whereas all other kinde of Cattel when they are sick, consume and pule away by little and little, only Goats perish suddenly, insomuch as all that are sick are unrecoverable, and the other * 1.1092

of the flock must be instantly let bloud and separated before the infection overspread all; and the reason of their sudden death, is because of their aboundance of food, which ministreth speedy flax for the fire of their disease to burn. At such times they must not feed all the day long, but only thrice or four times a day be led forth to grass, and brought in again to their stables.

If any other sickness annoy them, they are to be cured with Reed, and the roots of white Thorn beat together with Iron Pestles, and mingled with rain Water; and so given to the Cattel to be drunk: but if this medicine help not, then either sell them away, or else kill them, and salt them till you minde to eat them. Goats are not troubled with Lice or Nits, but only with Tickes.

There is a certain Wine called Melampodion, the report is, that one Melampos a Shepherd had it re∣vealed unto him, to cure the madness of Goats: it is made of black Hellebore, and Goats milk. Goats are also molested and subject to the Falling sickness, and this is known by their voyce and cold moist brains; and therefore the Roman Priests were commanded to abstain from touching such * 1.1093 Beasts.

They are also troubled with the Gowt; the Female-goat easeth the pain of her eyes by prick∣ing them upon a Bull-rush, and the Male-goat by pricking them upon a Thorn, and so pituitous matter followeth the prick, whereby the sight is recovered without any harm done to the Apple; and from hence it is supposed, that the Physitians learned their Parakentesis pricking of sore eyes * 1.1094 with a Needle.

The Females never wink in their sleep, being herein like the Roe-bucks. There are certain Birds (called Capri-mulgi) because of their sucking of Goats, and when these or any of them have sucked a Goat, she presently falleth blinde. If at any time she be troubled with the Dropsie, * 1.1095 an issue must be made under her shoulder, and when the humour is avoided, stop up the hole with liquid pitch. They drink the seed of Seselis to make them have an easie deliverance of their young, and for that cause Columella prescribeth a pinte of sod Corn and Wine to be infused into their throats in that extremity; their other maladies being like unto Sheep, we will reserve their description and cure to that History.

These Goats have in ancient times been used for Sacrifices, not only by the Soveraign command of * 1.1096 Almighty God, but also by the practise of Heathen people; for their perfect sacrifice which consisted of a Ram, a Goat, a Hog, and a Bull, was called Hecatombe and Tryttis.

The reason why Swine and Goats were sacrificed among the Heathen, was, because the Swine dig up the earth with their noses, and root out the Corn, they were sacrificed to Ceres; and the Goats spoil the Vines by biting, for which cause they sacrificed him to Bacchus; that so the drunken God might be pacified with the bloud of that Beast, whose hallowed grapes he had devoured; whereup∣on the Poet writeth thus:

Sus dederat poenas: exemplo territus horum Palmite debueras abstinuisse, Caper. Quem spectans aliquis dentes in vite prementem, Talia non tacito dicta dolore dedit: Rode caper vitem, tamen hinc cum stabis ad aras, In tua quod spargi cornua possit, erit.

When they sacrificed a Goat in Graecia, they tryed him by giving him Pease or cold water to drink, which if he refused, they also refused him for sacrifice, but if he tasted it, they took and of∣fered him.

Martiall having seen, or rather heard of a Countrey Priest, sacrificing a Goat, and being assisted by a Countreyman, when the Beast was slain, the Priest commanded the poor Countrey man to cut off the stones, Teter ut immundae carnis abiret odor, to let the unwholesome vapour of the unclean flesh out of the body. Afterward the Priest being busie about the Sacrifice, and stooping down to the carkass of the Beast, his cods appeared behinde him betwixt his legs, the which when the Countrey-man saw, he suddenly cut them off with his sharp knife, thinking that the ancient ceremony of fasting required this to be done: whereupon Martial wrote this Epigram,

Sto modo qui Tuscus fueras, nunc Gallus aruspex, Dum jugulus hireum, factus es ipse caper.

The Mendesians worshipped Goats both males and females, because as they imagine they were * 1.1097 like to their God Pan. The Egyptians also deified the male Goat for his genital members, as other Nations did Priapus. The Gentiles had also a brazen Goat, whereupon Venus rode in brass, which picture they called (Pandemon) and Venus (Epitragia:) I think that lust could not be better described then by this emblem, for venereous persons will suffer their whores to do any disgrace unto them, for their carnal pleasure. And thus much for these male and female Goats, now follow the stories of the wilde Goats and the Kids in order.

Of the GOAT called by Pliny a DEER.

[illustration]

THere is no man that shall see this Beast, but will easily yeeld unto my opinion, that it is a Goat, and not a Deer, the hair, beard, and whole proportion of body most evidently de∣monstrating so much, neither is there any difficulty herein, except forthe horns which turn for∣ward at the point, and not backward, which thing yet swarveth not so much from a Goat as from a Deer, and therefore can be no good reason to alter my opinion. There are of this kinde, as Do∣ctor Gay affirmeth, in the Northern part of England, and that figure which is engraven at Rome in a Marble pillar, being a remembrance of some Triumph which Pliny setteth forth, differeth in no part from this Beasts description and proportion: Yet I take it that it may be brought into England from some other Nation, and so be seen in some Noble mans house, but that it should be bred there, I cannot finde any monument of authority, but I rather conjecture the same to be bred in Spain. Of these kindes there are three Epigrams in Martial, whereby is declared their mutual fights killing one another; their fear of Dogs, and their flesh desired both of men and beasts.

The first Epigram describing their wilful fight, one killing another, and so saving a labour to the Hunter, for they kill themselves to his hand, is thus;

Frontibus adversis molles concurrere damas Vidimus, & fati sorte jacere pari. Spectavere Canes praedam, stupuit{que} superbus Venator, cultro nil superesse suo. Ʋnde leves animae tanto caluere furore? Sic pugnant Tauri, sic cecidere viri.

The second Epigram is a Dialogue speaking to the Emperour, who took care to encrease his game, seeing not only men were enemies to them, but they also to one another, whereupon he writeth this distichon;

Aspicis imbelles tentent quàm fortia damae Praelia; tam timidis quanta sit ira feris. In mortem parvis concurrere frontibus audent, Vis Caesar damis parcere? mitte Canes.

The third Epigram is a complaint of their weak and unarmed state, having neither teeth like Bores, nor horns like Harts to defend themselves, but lie open to the violence of all their ene∣mies:

Dente timetur Aper, defendunt cornua cer••um, Imbelles damae quid nisi praeda sumus?

These are of a whitish yellow colour on the back, and are nourished sometime for the pleasure, and sometime for the profit of their possessors, for they will suffer hunting like a Deer, and also be camed for milk like a Goat. And hereof I finde no other especial mention among Authors, beside that which is already rehearsed.

Of the WILDE GOAT, and the Figure of the Helvetian, alpian, WILDE or ROCK-GOAT.

[illustration]

WIlde-goats are transfigured into many similitudes, and also dispersed into many Countries beyond the Seas and in the Alpes, the picture of the Alpine wilde Goat is here set down. They are also to be found in Italy, in the Mountains of Fiscela and Tetrica, in so much as the tame * 1.1098 Goats which are nourished there, are said to be derived of these wilde Goats, these are called Cyn∣thian Goats, because they are bred in the Mountains of Delos called Cynthus. There are of these which are found in the tops of the Lybian Mountains as great as Oxen, whose shoulders and legs abound with loose shaggy hair, their shins small, their faces are round, their eyes are hollow and hard to be seen.

Their horns crooking backward to their shoulders, not like other Goats, for they stand far distant one from another: and among all other Goats they are indued with a most singular dexterity of leaping, for they leap from one top to another, standing a great way asunder, and although many times they fall down upon the hard rocks, which are interposed betwixt the Mountains, yet receive they no harm: for such is the hardness of their members, to resist that violence, and of their horns to break their falls, that they neither are offended thereby in head nor legs.

Such are the Goats of Soractum as Cato writeth, which leapeth from Rock to Rock, above three∣score foot: of this kinde are those Goats before spoken of in the History of the tame Goat, which are thought to breath out of their ears, and not out of their nostrils; they are very swift and strong horned; the love betwixt the Dams and the Kids in this kinde, is most admirable; for the Dam doth most carefully educate and nourish her young; the young ones again, do most thankfully recom∣pense their mothers carefulness, much like unto reasonable men, which keep and nourish their own Parents in their old decrepit age, (which the love of God and nature doth enjoyn them) for satis∣faction of their own education; so do these young wilde Goats, toward their own mothers; for in their age they gather their meat and bring it to them, and likewise they run to the rivers or water∣ing places, and with their mouths suck up water, which they bring to quench the thirst of their Pa∣rents: and when as their bodies are rough and ugly to look upon, the young ones lick them over with their tongues, so making them smooth and neat.

And if at any time the Dam be taken by the Hunters, the young one doth not forsake her till he be also insnared: and you would think by the behaviour of the imprisoned Dam towards her young Kids, and likewise of the Kid towards his Dam, that they mutually contend one to give it self for the other: for the Dam foreseeing her young one to hover about her in the hands of her enmies, and continually to follow; with sighs and tears seemeth to wish and perswade them to depart, and to save themselves by flight, as if they could say in the language of men, Fugite filii infostos venato∣res, ne me miseram capti materno nomine private; that is to say, Run away my sons, save your selves from these harmful and greedy Hunters, lest if you be taken with me, I be for ever deprived of the name of a mother. The young ones again on the other side wandring about their Mother, bleat forth many a mournful song, leaping to the Hunters, and looking in their faces, with pi∣tiful aspects, as if they said unto him; We adjure you (oh Hunters) by the Maker of us all, that you deliver our Mother from your thraldom, and instead of her take us her unhappy children, bend your hard hearts, fear the laws of God which forbiddeth innocents to be punished, and con∣sider what reverence you owe to the old age of a mother; therefore again (we pray you) let our lives satisfie you for our Dams liberty. But poor creatures, when they see that nothing can

move they unexorable minde of the Hunters, they resolve to dye with her whom the cannot deliver, and thereupon of their own accord, give themselves into the hands of the Hunters, and so are led away with their mother.

Concerning the Lybian Goats before spoken of, which live in the tops of Mountains, they are taken by nets, or snares, or else killed by Darts and Arrows, or some other art of hunting. But if at any time they descend down into the plain fields, they are no less troubled, then if they were in the waves of some great water. And therefore any man of a slow pace may there take them, without any great difficulty.

The greatest benefit that ariseth from them is their skin and their horns; with their skins they are clothed in Winter time against Tempests, Frosts, and Snow, and it is a common weed for Shepherds and Carpenters. The horns serve them in steed of Buckets, to draw water out of the running streams, wherewithall they quench their thirst, for they may drink out of them, as out of cups; they are so great, that no man is able to drink them off at one draught, and when cunning artificers have the handling of them, they make them to receive three times as much more.

The self same things are written of the Wilde Goats of Egypt, who are said never to be hurt by Scorpions. There is a great City in Egypt (called Coptus) who were wont to be much addicted to the worship of Isis, and in that place there are great abundance of Scorpions, which with their stings and poyson, do oftentimes give mortal and deadly wounds to the people, whilest they mourn about the Chappel (for they worship that Goddess) with funeral lamentation: against the sting∣ing of these Scorpions, the Egyptians have invented a thousand devises, whereof this was the principal; At the time of their assembly, they turn in wilde female Goats naked among the Scor∣pions lying on the ground, by whose presence they are delivered and escape free from the wounds of the Serpents, whereupon the Coptites do religiously consecrate these female Goats to divinity, thinking that their Idoll Isis did wholly love them, and therefore they sacrificed the males, but never the females.

It is reported by Plutarch, that wilde Goats do above other meat love meal and figs, wherefore in Armenia there are certain black fishes which are poyson; with the powder or meal of these fishes they cover these figs, and cast them abroad where the Goats do haunt, and assoon as the Beasts have tasted them, they presently dy. Now to the Wilde Goat before pictured, called in Latine, Rupica∣pra, and Capricornus; and in Greek, a Gargos, and Aigastros, and of Homer Ixalon; of the Germans, Gem∣mes, or Gemmus; the Rhetians which speak Italian, call it Camuza; the Spaniards, Capramontes; the Po∣lonians, Dzykakoza; the Bohemians, Korytanski K••zlik; that is to say, a Carinthian Goat, because that part of the Alpes called Carinthia is neer bordering upon Bohemia.

Bellonius writeth, that the French call him Chambris, and in their ancient tongue Ysard, this is not * 1.1099 very great of body, but hath crooked horns which bend backward to his back, whereupon he stayeth himself when he falleth from the slippery Rocks or Mountains.

These horns they are not fit to fight they are so small and weak, and therefore nature hath be∣stowed them upon them for the cause aforesaid. Of all other Goats this is the least, it hath red eyes, * 1.1100 but a quick eye-sight, his horns are black, being nine or ten fingers long, and compassed about with divers circles, but at the top none at all, which is sharp and crooked like a hook. They arise at the root Parallelwise, that is by equal distance one from another, being hollow the breadth of ones thumb, the residue solid like the Harts.

The Males in this kinde differ not from the Females, neither in horn, colour, or proportion of body: they are in bigness like the common Goat, but somewhat higher. Their colour is betwixt brown and red. In the Summer time they are red, and in the Winter time they are brown. There hath been seen of them which were white and black, in distinct colour one from another: and the rea∣son hereof is; because they change colour many times in the year. There are some of them alto∣gether white, but these are seldom found; they inhabit for the most part the Rocks or Mountains, but not the tops like the Ibecks, neither do they leap so far as the foresaid Goats. They come down sometime to the roots of the Alpes, and there they lick sand from the Rocks, like as the Village∣tame-goats to procure them an appetite.

The Helvetians call these places in their natural tongue Fultzen, that is Salares: about these places do the Hunters hide themselves, and secretly with guns, bows, or other such instruments, they sud∣denly shoot and kill them. When they are hunted they step up to the steepest Rocks, and most inac∣cessible for Dogs, by that means providing their own safety: but if the Hunters press after them and climbe upon the Rocks with hands and feet, they leap from thence, from stone to stone, making their way to the tops of the Mountains, so long as they are able to go or climbe, and then they hang by the horns of their head, as if they were ready to fall, which caused Martial to write thus:

Pendentem summa Capream de rupe videbis, Casuram speres, decipit illa Canes.

Where the Poet attributeth that to the Roe which belongeth to the Wilde Goat, and there they hang many times till they perish, because they cannot loose themselves again, or else they are shot with Guns, or fall down headlong, or else are driven off by the Hunters. From the day of Saint James they use themselves to the coldest parts of the Mountains, that by degrees they may be accustomed to the cold. I have known some

of these made tame, so that they have descended down to the flocks of tame Goats, whom they do not avoid like the Ibex.

From these wilde Goats hath that same herb (called Doronicum) and of the Graecians, Doronicu, given a name among the Germans, Gemesseh Wort; that is, Wilde-goats-herb, being excellent to cure the Colick, and therefore highly esteemed among the Arabians, Graecians, and Mauritanians. It is hot and dry in the second degree; and the Countrey people in Helvetia, do give it against diziness in the head, because these wilde Goats oftentimes feed upon the same, and yet are never troubled with that in∣firmity, although they run round about the Mountains.

There are Hunters which drink the bloud of this Goat coming hot out of his body, immediately after the wound given, against that sickness. The fat and milk of a wilde Goat mingled together, have cured one long sick of the Ptisick. The wilde Goats of Creet, being wounded with poysoned darts, run presently and eat of the herb Dittani, by the vertue and juyce whereof, they not only avoid the arrow which sticketh in their skin, but also death, and cure the poyson.

Of the KID.

HAving formerly discoursed of several kindes of Goats, now it followeth that we should also * 1.1101 intreat of the Kid, which is the issue of a Goat; and first of the several names thereof. It is called in Hebrew, Egedi; which because it signifieth also a Lamb, they put unto it Haissim, and the plural Masculine is Gedaiim, and the feminie Gedioth, Gen. 35. where the Chaldean trans∣lation hath Gadeia; the Persian, Buskabale, or else Cahali buson; for the Persians render Cahale for Sheter; in Hebrew, Busan, for Issim. The Septuagints render Erifon; and vulgarly at this day, the Graecians call him Eriphon; but the truth is, that Eriphoi are Kids of three or four months old, and after that time untill their procreation, they are called Chimaroi; the Latines call him * 1.1102 Ho••di ab edendo, from eating (as Isidorus saith) for then their flesh is tender and fat, and the tast thereof pleasant. The Italians call it Cauretto, or Capretto, and Ciaverello; the Rhetians which speak Italian, Ʋlzol: the Spaniards, Cabri••o; the French, Chereru; the Germans, Gitse, or K••••slaein; the Po∣lonians, Coziel.

It was a question whether nature would finish her parts upon a young one out of the dams belly, wherefore a triall was made upon a Kid which never saw his dam, for upon a season a dissection was made upon a Female-goat great with young, and out of her belly was a young one taken alive, so as it could never see the mother; the same Kid was put into a house where were many bowls full of Wine, Oyl, Milk, and Hony, and other liquid things: there also lay beside him divers kindes of fruits, both of the Vine, of Corn, and of Plants; at last this Kid was seen to arise and stand upon his feet, and as if some body had told him that his legs were made to walk upon, he shook off all that moistness which he brought with him out of his mothers belly, afterward he scratched his side with his foot, and then went and smelled at all the former vessels, and at last coming to the milk bowl, he supped and licked thereof, which when the beholders saw, they all cryed out that Hippocrat••s rule was most true, Animalium naturas esse indoctas, that is to say, the natures of creatures are not formed by art, but of their own inclination.

There is nothing more wanton then a Kid, whereupon Ovid made this verse:

Splendidior vitro, tenero lascivior hoedo.

They often jump and leap among themselves, and then they promise fair weather, but if they keep continually with the flocks, and depart not from their mothers, or continually suck or lick * 1.1103 up their meat, they fore-shew a storm, and therefore they must be gathered to their folds, ad∣cording to the Poets saying;

—Si sine fine modoque Pabula delibent cum tutas vesper adire Compellat caulas, monstrabunt adfore nimbos.

If Geese swallow the hairs of Kids or Goats, they dy thereof Kids are not to be separated from their Dams, or weaned till they be three months old, at which time they may be joyned to the * 1.1104 flocks: they are nourished when they are young after the same manner as they be at a year old, ex∣cept that they must be more narrowly looked unto, lest their lasciviousness overthrow their age: and besides their Milk, you must give unto them Three-leaved-grass, Ivie, and the tops of Lentils, * 1.1105 tender leaves, or small twigs of trees: and whereas commonly they are brought forth in twins, it is best, to choose out the strongest headed Kid for the flock, and to sell the other away to the Butch∣ers. Out of the rennet of the Calves or Kids is the Coagulation.

There was a certain law (as appeareth by Baifyus) in the Books of the civill Lawyers, that shooes should be made of the skins of Kids, as appeared by ancient Marble monuments at Rome, which thing Martiall approveth in his verses to Phebus; shewing how time altereth all things, and that the skins of Kids which were wont to cover bald heads, are now put upon bare legs; the verses are these that follow,

Hoedina tibi pelle contegenti Nudae tempora verticemque calvae, Festive tibi, Phaebe, dixit ille Qui dixit caput esse calceatum.

Out of the hide of a Kid is made good glew; and in the time of Cicero they stuffed beds with Kids hair: their flesh hath been much esteemed for delicate meat; and for that cause dressed and trimmed * 1.1106 sundry ways; the best Kids for meat have been said to come from Melos, or Ʋmbralia, or Viburti∣num, which never tasted grass, but have more milk in them then bloud, according to the saying of Juvenal.

De Viburtino veniet pinguissimus agro Hoedulus & toto grege mollior, inscius herbae, Nec dum ausus virgas humilis mordere salicti.

For this cause they may safely be eaten all the year long while they suck, both of men of tempe∣rate * 1.1107 and hot constitution, for they are less hurtful then the Rams, and do easily digest, and nourish temperately, for they engender thin and moist bloud, and also help all hot and temperate bodies, and they are at the best when as they are neither two old, that is above six moneths, nor too young, that is under two moneths.

The red or sandy coloured are the best, yet is their flesh hurtful to the Colick. Simeon Sethi af∣firmeth, that if a man eat a Kids liver before he drink in the morning, he shall not be over drunk that day. Celtus also prescribeth it in the sickness of the Holy-fire. They are wholesome, sod, roast∣ed, or baked, but the ribs are best sod. Platina teacheth one way whereby it was dressed in his time for a delicate dish; they took some field Herbs and fat broth, two whites of an Egge well beaten together, with two heads of Garlick, a little Saffron, and a little Pepper, with the Kids flesh, put all together into a dish, rosted before at the fire upon a spit (with Parsely, Rosemary, and Lawrel leaves) and so serv'd out with that sauce, and set on the table: but if they did not eat it before it was cold, it weakened the eye-sight, and raised up venereal lust.

The bloud also of a Kid was made into a bludding, and given to be eaten of them which have the Bloudy-flix. They have also devised to dress a Kid hot, and to fill his belly with Spices and other good things: likewise it is sod in Milk with Lawrel, with divers other fashions, which every Cook is able to practise without the knowledge of learning.

And thus I might conclude the discourse of Kids with a remembrance of their constellation in the Waggoner, upon the Bulls horn, which the Poets observe for signes and tokens fore-shewing rain and clowdy weather, according to Virgils verse:

Quantus ab occasu veniens pluvialibus Hoedis.

These Stars rise in the Evening about the Nones of October, and in December, they wont to sacrifice a Kid with Wine to Faunus. There is a Bird called 〈…〉〈…〉ptilus, which is a great devourer of Kids and Lambs, and the same also is hunted by a Dragon, for when she hath filled her self with these Beasts, being wearyed and idle, the Dragon doth easily set upon her and overtake her. Also when they fish for the Worm seven cubits long in the River Indus, they bait their hook with a Lamb or Kid, as is reported by Aelianus; and the Ancients were wont by inspection into the intrails of Kids, to de∣clare or search into things to come, as Gyraldus amongst other their superstitious vanities re∣hearseth.

The manifold medicinal properties of Goats come now in the end of this story to be declared, and first of all it is to be noted, that these properties are several, both in the male, female, and Kid; and therefore they are not to be confounded, but as the diligence of learned Authors hath invented, and left them severally recorded, so they require at our hands which are the heirs of such beneficial helps, the same care and needful curtesie.

There are some which do continually nourish Goats in stables neer their dwelling houses, with an * 1.1108 opinion that they help to continue them in health, for the Ancients ordained that a man which had been bitten or stroke by Serpents, and could not easily be cured thereof, should be lodged in a Goats stable. The hairs of a Goat-buck burned and perfumed in the presence, or under a man whose geni∣tal is decayed, it cureth him.

The powder of a Wine bottle made of a Goats skin with a little Rozen, doth not only stanch the bloud of a green wound, but also cure the same. The powder of the Horn with Nitre and * 1.1109 Tamarisk seed, Butter, and Oyl, after the head is shaven, by anointing it therewith, strength∣neth the hair from falling off, when it groweth again; and cureth the Alopecia, and a horn burnt to powder and mingled with meal, cureth the chippings in the head, and the scabs: for taking away the * 1.1110 smell of the arm-pits, they take the horn of an old Goat, and either scrape or burn the same, then adde they to it a like quaintity of Myrrhe, the Goats gall, and first scrape or shave off the hair, and afterward rub them therewith every day, and they are cured by that perfrication.

The bloud fryed in a pan, and afterwards drunk with Wine, is a preservative against intoxicati∣ons, * 1.1111 and cureth the Bloudy-flix, and the bloud in a Sear-cloth is applyed against the Gout, and cleanseth away all Leprosies, and if the bloud come forth of the nose without stay, then rub the nose with this bloud of a Goat. It being fitted to meat cureth all the pains of the inward parts: be∣ing * 1.1112 sod upon coals stayeth the looseness of the belly, and the same applyed to the belly mixed with fine flowre, and Rozen, 〈…〉〈…〉aseth the pain in the small guts; the same mixed with the marrow of a Goat, which hath been fed with Lentils, cureth the Dropsie; and being drunk alone, breaketh the stones in the reins; and with Parsley drunk in Wine, also dissolveth the stone in the bladder, and preventeth all such calculating gravel in time to come.

There is a Medicine called by the Apothecaries Divina manus, Gods hand, against the Stone, and * 1.1113 they make it in this manner. When Grapes begin to wax ripe, they take a new earthen pot, and pour into it water, and seethe the same till all the scum or earthy substance thereof be ejected: and the same pot cleansed, then take out of the flock a Male-goat of four year old, or thereabouts, and receive his bloud as it runneth forth of his slaughtered body into that pot, so as you let go the first and last stream thereof to the ground, and save the residue: then let it thicken in the pot, and so being therein congealed, break it into many pieces with a reed, and then covering it with some linnen cloth, set it abroad in the day time where it may gather dew, and then the next day set it abroad in the Sun again to exhale the same dew, (if in the mean time there fall no rain) then let it dry, and afterward make thereof a powder, and preserve it in a box, and when the evill pincheth, use a spoonful of it with Wine of Creet: and Philagrius commendeth the manifold benefit hereof, for he had often tryed it, and with a medicine made of an African Spar∣row mixed with this, he procured one to make water, and to void a great stone which had not vented his urine in many days, and lived in the mean time in horrible pains; and the same vertue is attri∣buted hereunto, if it be anointed neer the bladder; and one be bathed in the warm air, and so of∣tentimes both the Bath and the Oyntment be reiterated. Marcellus teacheth how one may make tryal of the vertue of this bloud, for if he take a Male-goat, and put him up close seven days, feeding him in the mean time continually with Bays, and afterward cause a young Boy to kill him, and re∣ceive his bloud in a bladder, and put in the said bladder sandy stones, like unto those that are in∣gendered in the bladder of a man, within a short time he shall see those stones dissolved, and scarse to be found in the bladder of bloud, by which he confidently affirmeth, that nothing in the World is of like power to remove the Stone; but withal he willeth some superstitious observations, as namely, that he be killed by a chaste person; and on a Thursday, or Sunday, or such like: but the conclusion is, that the said Bloud must be dryed to powder in an Oven, and afterward prescribeth that three ounces hereof, one ounce of Thyme, one ounce of Pennyroyal, three ounces of burned Po∣lypus, one ounce of white Pepper, one ounce of Apian, and one ounce of Lovage seed to be given to the party in sweet Wine fasting, and having no meat in his stomach undigested, and having digested the medicine, he must eat presently.

And therefore if it be true, as all antiquity and experience approveth, that the Goats bloud break∣eth and dissolveth the Adamant stone; then much more (saith Jacobus Silvius) may it work upon the stone in a mans bladder. The flesh of Goats decocted in water, take away all bunches and kernels in * 1.1114 the body. The fat of this beast is more moist then a Females or a Kids, and therefore it is most strong in operation, to scatter, dissolve, and resolve more then a Sheep.

It cureth all Fissures in the lips mixed with Goose-grease, Rozen, Pitch, and the marrow of a Hart. * 1.1115 Also if one be troubled with swellings in his Temples or in his Legs, let him use of this sewet half a pound, and a pound of Capons-grease mixed therewith, and spreading it upon a cloth like a Sear-cloth, let him apply it to the sore, and it shall help mightily.

Also when the neck of an Ox swelleth, it hath been proved for a golden remedy, to take and * 1.1116 anoint it with Goats-grease, liquid Pitch, the Marrow of a Bugle or Ox, and old Oyl, and may as well be called Tetrapharmacum, as that of Galen made of Wax, Rozen, Pitch, and Goats-sewet. Also if the bloud be fallen into an Oxens legs, it must be let forth, or else it will breed the mangy; and * 1.1117 therefore first of all the place must be cut with a knife, and then rubbed with clouts wet in Salt and Oyl, and last of all anoynted with old Sewet and Goats-grease.

Two ounces of this Goats-grease, and a pinte of green Oyl mixed together, and melted in a pot, and infused into one that hath the Bloudy-flix, cureth him speedily: when the hot dung or fime of a * 1.1118 Goat is mixed with Saffron, and applyed to the gowty members Hydropick, it worketh upon them a strange cure: and some adhere unto the stalks of Ivy beaten, Mustard-seed, and the flower of a wilde Cucumber.

The Liver of this Beast laid upon a man that hath been bitten by a mad Dog, causeth him never * 1.1119 to be afraid of water: the same being sod, yeeldeth a certain liquor, and sore eyes being anointed with that liquor, within twelve times recover; and drunk in sharp Wine, and laid to the Navel, stay∣eth the Flux; also sod in Wine, no scum or froth being taken off from it, but permitted to joyn with it, helpeth the Bloudy-flix.

The entrails of a Goat eaten are profitable against the Falling-sickness. The gall killeth the Le∣prosie, all swelling and botches in such bodies, and being mingled with Cheese, Quick silver, and * 1.1120 powder of Sponge, and made as thick as Honey, taketh away the spots and burls in the face. It also rooteth out and consumeth dead flesh in a wound, and also mingled with Bran and the Urine of a

Bull, cureth the scurffe in the head. Aetius also teacheth women how to conceive with childe, if she dip a purple cloth in Goats blood, and apply it to her Navell seven dayes, and afterward lie with a man in the prime and encrease of the Moon. The Gall of a wilde Goat is commended privately for the help of them that are purblind, and for all whiteness and Ulcers in the eyes: and when the hairs which trouble the eyes be pulled up, if the place be anointed with the Gall of Goats, the hair will never grow any more.

The Milt being sod, helpeth the Flux, and the Spleen taken out of the beasts belly, and applyed to the Spleen of a Man, doth within short time ease it of all pain, if afterward it be hanged up in any * 1.1121 sume or smoak to be dryed. Albertus and Rasis say, that if a Man eat two Goats stones, and present∣ly lie with his wife, she shall bring forth a male childe, but if he eat but one, then shall the childe have but one stone. The fime decocted with Hony, and laid to Ulcers and swellings, dissolveth or draweth them, and mingled with Vinegar, is most profitably used to take away black spots in the face.

And if he which is sick of the falling evill do eat thereof fifteen pils, or little bals, it shall procure * 1.1122 unto him much ease. If it be mingled with Mouse-dung, toasted at the fire and sprinkled with Hony, and so anointed upon bald places, where you would have the hair to grow again, and mingled with Vinegar wherein a Sea-onion hath been steeped, and bound to the forehead or temples, asswageth the pain of the bran-pan.

The Pastoral Carthaginians, to the intent that the humour flowing out at their Childrens noses, may never hurt them, burn a vein in the crown of the head with Wool, when they are four year old, and thereby they conceive that they are kept and conserved in perpetuall good health: and if when they burnt their children, they fell into a Cramp, they eased them presently by casting upon them the urine of Goats. When a Man is thick of hearing, mingle together the Gall of an Ox, and the * 1.1123 Urine of a Goat, and infused into the ears, although there be in them a very mattery sub∣stance.

Galen prescribeth this portion to evacuate that Water which lyeth betwixt the skin by Urine, if one drink Hysope water and the Urine of a Goat; Likewise it helpeth the Dropsie, and the dust of an Elephants tooth drunk in this Goats Urine, it dissolveth the stone in the reins and bladder, with∣out all fearful peril and danger.

The medicines arising out of the female Goat are these, We finde that the female Goat, and the * 1.1124 land toad being sodden together, are cures of singular worth for the diseases of all living four-footed beasts. The (Magi, or) wisemen say, that the right eye of a green living Lizard, being taken out, and his head forthwith struck off, and put in a Goats skin is of a great force against quartan Agues. The ashes of a Goats hide besmeared over with Oil, taketh away the spots in the face. The * 1.1125 same ashes made of a Goats hide, recovereth the blisters and gals of the feet. The shaving of the Goats skin being rubbed with Pumice stone, and mixed with Vinegar, is an excellent approved good re∣medy for the Smalpox.

If a Woman bleed overmuch at the nose, let her breasts be bound with a thong made of a Goats * 1.1126 skin. The same being sodden with the hair on it, the juyce being soked up, stayeth the belly. It is not good for those that have the falling sickness to sleep or lie in a Goats skin, if at any time the passion moveth them to it; yet it is hurtful for their head, by reason of the rank smell, and not for any * 1.1127 other particular private cause.

Goats hairs being burnt, do appease all issues of bloud, which being mixed with Vinegar they are good to stanch the bleeding at nose, and you may blow in their nostrils Goats hairs burnt and whole, and also Myrrhe mixed with Goats hairs so burnt. The same also burned and mingled with Pitch and Vinegar, helpeth the bleeding at nose, and being put in the nose they stir up lethargies.

The favour of the Goats horn, or of the hair doth the like, Goats dung in sweet water, doth ex∣pell the stone in the body, so doth the ashes of Goats hair in like manner, which being burned and bruised, and given in a medicine, they do mightily help and recover the Strangury. It is also re∣ported that Goats horn and the hair being burnt, will drive away Serpents: and their ashes soked * 1.1128 or anointed, is very good against strokes or stinging of Serpents.

To stay the Flux in the belly, take the hairs that grow behind on the Goats sitting place, * 1.1129 and burn them, which being tempered with beaten Barley and Oil, must be perfumed under a mans seat.

Goats flesh being rosted by the fire where dead men are burnt, is good for those that have the Falling-sickness. The same is a good remedy against the falling sickness. It is good for such to ab∣stain from Hogs flesh, Beef, or Goats flesh. They that drink Goats bloud, wax pale presently on it, which is excellent to get out spots of any thing: it is also good against those that are intoxicate with * 1.1130 poison, and therefore must be drunk with wine, and being sod with marrow, it is good against the same disease, so is the male Goats bloud. The root of Cinkefoyle drunk in wine, helpeth ill humors Goats bloud also, either of the male or female, asswageth the inwards and the flowings or laskes of the belly: it is good for those that have the Dropsie, being tempered with Hony, and also sodden with marrow.

Some use it against the Bloudy flux and pain of the belly, being also sodden with marrow, it is good * 1.1131 against the same disease. If you mix Goats bloud with Chisel steept in broath, and a little Rosin put into it, whereof make a plaister, and lay it to the belly or other parts, and it recovereth any pain thereabouts.

The fat of a male Goat is more faster, and therefore good for those that have the Bloudy flux * 1.1132 The substance of a Goat is fat, yet is not the fat of a Goat so moist as a Swines, but for bitings, and those that are grieved in their belly Goats fat is better then Swines, not because it hath more opera∣tion in it to expell the grief, but by reason it is thick, whereas the Swines grease will run about like oil: neither is the fat of Kids so warm and dry as female Goats, neither the male Goats so fat as * 1.1133 the gelded Goats, in Latin called Hireus; also female Goats fat is more binding then the Tallow of Oxen, but the males fat is good against Scorpions made in a perfume. It is also good for those that are poisoned with French green flies, called Cantharides. Being tempered with Wax, it taketh a∣way * 1.1134 the stinging of Serpents; it helpeth any biting or wound. If a Womans breast grieve her after her delivery of childe, let her seethe husked Barley and Scallions, and the fat of a male Goat, where∣of let her drink a little. Against the ache of the eyes, take Goats fat and Sheeps together, with a * 1.1135 little warm water.

Almost every grief of the body if it be no wound, will be more easily recovered by plaisters, * 1.1136 but if the grief be as it were grounded, (or an old grief) let it be burned, and upon the place so scorched, put Butter or the fat of a male Goat; it will also recover and heal kibes and Chilblanes. It helpeth the Kings evill; so doth the fat of the female Goats help the same disease. The males * 1.1137 fat mixed with Arsenicke, taketh away the roughness of the nails: it also healeth the nails of the Leprosie without any pain, it expelleth the Cantharidans being applyed with the juyce of the Grape that groweth on a wilde Vine. This Goats fat is profitable to help any about the straight∣ness of their mouths or lips, being tempered with wax it allayeth Sores and Blisters, and with Pitch and Brimstone it healeth them, and being applyed with Hony and the juice of a Brambel, it cureth * 1.1138 the swellings arising in the hands or fingers, especially in curing of Fellons.

The fat of a Bull well salted, or if it be in an ach or grief, dipt in oil without Salt, and so after the same manner is the male Goats fat used, which being tempered with Roses, taketh away the wheales or blisters that rise in the night: being also dropped into the ears of one that is deaf, it recovereth him.

It helpeth the Falling sickness, putting thereto as much of the gall of Buls, just of the same weight, and seethe it together, and then lay it in the skin of the gall that it touch not the ground, and drink * 1.1139 it out of the water. It is also good against the stinging of Scorpions, being applied with Butter and the meal of Zea, warmed and washed with red Wine.

The broath that is confected of Goats fat sodden, is excellent for those that are troubled with * 1.1140 the Ptisick, to sup now and then a few; also it helpeth the Cough being tempered with new sweet wine, that an ounce may be put in a goblet, and so mixed with a branch of Rue. It being also sod∣den with husked Barley, easeth those that have fretting in the guts.

The same also sodden with Barley flowre and Wine made of Pomgranates and Cheese, let it be given to those that are troubled with the Bloudy flux, and let them take it with the juice of * 1.1141 husked Barly.

Rasis also saith, that the fat of a fierce Lion is of such singular account, that if a Glyster be made of it, with the water of Barly sod, either with the water of tosted meal, and boyled Sunach, and so * 1.1142 dissolved with Wax, it is a most pretious remedy for the swelling of the inwards. But Goats fat doth much help the griefs of the inward parts that nothing cometh forth but cold water. The fat of the Buck Goat many use (being sod with bread and ashes) against the Bloudy flux; and also the She * 1.1143 Goats fat being taken out of her back alone being a little cold, and then supped up: Other allow the fat to be sodden with Barly flower, Cinnamon, Annise, and Vinegar mixed together. The same fat taken so out of the back mixed with Barly, Bran, and Cinnamon, Annise, and Vinegar, of each of them alike, and seethe thereof, and being strained give it the patient that is diseased with the Bloudy flux, and it shall most speedily help him.

The same also mixed with Pellitory and Cyprian Wax, may be laid to the Gowt. Also sodden * 1.1144 with Goats dung and Saffron, and layed on the Gowt it asswageth the grief.

The marrow of the female Goat, in the fourth place next after the marrow of the Hart, the Calf and the Bull is commended of Dioscorides, but the last of all is the Sheeps fat. The Harts is most re∣nowned of all, next the Calves, then the Buck Goats, and last of all the female Goats. To help the grief of the eye, take the marrow of Goats and anoint your eyes, and it will cure them. Goats bloud sod with marrow may be taken against all toxical poison.

Pliny saith, that their dung being anointed with Hony, is good for the watering or drop∣ping of the eys, and their marrow against aches. The bloud of Goats, their marrow, and their Liver, is very good to ease the belly. Goats bloud sodden with the marrow, helpeth the Bloudy flux, and those that have the Dropsie; and I think that the Bucks is more effectual and of greater operation, so it be eaten with Mastick. Also the Goats marrow is good for the * 1.1145 eyes of Horses.

The right horn of a Goat is of some held to be of more effect then the other, which I rather * 1.1146 hold to be superstitious; whatsoever other reason or secret quality the Horn may afford for the bitings of Serpents, take Goats horn and burn the hairs of them, and the ashes of them soked in water, and Goats milk with the horn, and wilde Marjoram, and three cups of Wine put together, and being drunk against the stinging of an adder expelleth the poison.

The ashes of Goats horn being all anointed with Oil, tempered with Mirtle, stayeth the sweating * 1.1147 of the body. Harts horn and Goats being burned, and (if it be requisite) is good to wash the teeth

withal, and it will make them look white, and the gums soft. It is also good against the Bloudy flux * 1.1148 and watering of the eyes in regard they are most usual; yet they neither asswage the griefes nor con∣sume them, which are of a cold and dry nature.

Harts horn being burnt as also a Goats horn, taketh away bitings. Goats dung or the horn being burnt to ashes, and dipped in Vinegar, stoppeth the bloud. The corrupt bloud that cometh out of a Buck Goat, is more effectual and of a better operation; and the ashes of a Goats horn or * 1.1149 dung soked in Wine or Vinegar, and anoint the Nostrils, stayeth bleeding at the Nose.

Goats horn being burned at the end, and the pieces or scorchings that arise thereof, must be * 1.1150 shaken into a new vessel untill the horn be quite consumed, then beat and bruise them with Vinegar made of Sea onions, and anoint the evill called Saint Anthonies fire; and it is of a mi∣raculous operation.

It will make one sleep that is troubled with the weakness of his head and watching, if it be laid * 1.1151 under their pillow. It being mixed with Bran and Oil of Mirtle, it keepeth the hairs fast that are falling off the head. The savour of the horn burned descrieth the Falling sickness; so doth the smell of the intrails of a Goat or the Liver eaten; likewise it raiseth up a Lethargick man. They use also the horns of Harts and Goats to make white the teeth, and to fasten the gums. The same shorn or shaven into mixt hony, represseth the flux of the belly. In the pain of the belly perfume the shavings of the same, mingled with Oil and burned Barly; the same perfume is good to be laid upon the Ulcers of Horses.

The hoofs of Goats are prescribed by Palladius to be burned for the driving away of Serpents, and the dust of them put into Vinegar cureth the Alopecias. The dust of their hoofs is good to rub the teeth withall, also to drive away the swellings in the disease called St. Anthonies fire, burn the foot of the Goat with the horn, and reserve the dust thereof in a box, and when you will use it, wet the place first with Wine, and afterwards cast on the powder.

The juice of a Goats head sod with hair, is commended for burstness in the belly, and the ancient Magicians gave the brain of the Goats to little infants against the Falling sickness, but pressed through a gold Ring, the same cureth Carbunkles in the belly being taken with Hony.

If the body or head be rubbed with that water or meat which falleth out of the mouth of a Goat; mingled with Hony and Salt, they kill all kinde of Lice, and the same thing giveth remedy to the pain of the belly, but if it be taken overmuch it purgeth. The broth of the entrails to be gargarized in the mouth, cureth the exulceration of the tongue and arteries.

The Liver of the female Goat sod and eaten, is given against the Falling evill, and taketh from * 1.1152 them Convulsion, and with the liquor thereof, after it is sod, it is good to anoint the purblind eyes, also it is good to hold the eyes open over it while it seetheth, and to receive into them the fume, and the reason hereof is, because Goats see as perfectly in the night as in the day time, and therefore Celsus saith, that this medicine is most agreeable to them that cannot see at all in the night, as it hapneth to Women whose monethly courses are stopped, and then it is good for them to anoint their eyes with the bloud of a Goat, and eat the Liver sod or rosted. The powder of the Liver burnt purged and drunk in Wine cureth the Colick.

If a woman in travel or with childe be swollen up, let her take a Goats liver rowled in warm ashes, and let her eat it in four dayes, and drink old wine thereunto, so shall she be delivered. The * 1.1153 Gall is contrary to all poisoned Witch-craft made upon the rustick Weasil; and if the Kings evill be daily touched therewith at the beginning, it will keep it from overspreading, and with beaten Alum it disperseth Scabs. The old Magicians were wont to say, that when a Man rubbed his eyes when he lay down, and put it underneath his pillow, he should sleep soundly; it driveth away * 1.1154 scabbes in the head if it be mingled with Fullers chaulke, so as the hairs may be dry a little; and the same with Hony helpeth the eyes, according to the saying of Serenus; * 1.1155

Hyblaei mellis succi cum felle caprino Subveniunt oculis dira caligine pressis.

The Physitians in application hereof to the cure of eyes take many wayes, and mixe it with other drugs, as when they give it against whiteness in the eyes with Hellebore, against wounds and Pin and Webs with Wine; and against the broken tunicles with a womans milk, and therefore Rasis and Albertus do justly call the Gall of a Goat an Eye-salve, and also being instilled into the ears when they are full of pain, it cureth them, first mingling it with a scruple of Hony in an earthen sheard, * 1.1156 and so infusing into the ear, and shutting it in with a little wool.

Also all the pains in the ears are cured by the stalkes or juyce of Leeks, Gall of Goats, and sweet water; and if there be any Rupture in the ear, then use therewith a womans milk, or warm Oil of Roses: likewise against the Cankers in the gums, and the Squinancy, it is profitable to use it with Hony. For all tumors or swellings in the neck, take equal quantities of this Gall, of Goose-grease, and the yolk of an Egge, and these being all mingled together, let the offended place be rubbed therewith.

The same with the juyce of Cyclamine and a little Alum looseneth the belly, and Wool being well dipped therein and bound to the Navel of the belly, expelleth the Worms, it cureth the faults in the * 1.1157 seat by anointment; it also hath another virtue in it expressed by the Poet in this Verse;

Languidus antiquo purgatur penis Iaccho, Ac super illinitur foecundae felle capellae.

The melt sod cureth the Bloudy-flix, and the bladder burnt and given in posset-drink is good for * 1.1158 them that cannot contain urine in their sleep, and the secunds of a female Goat being drunk in Wine of women after their delivery, ejecteth and casteth forth their seconds also. The milk is many ways available, for Democrates the Physitian, in the recovery of Confidia the daughter of Servilius, which had been Consul, used the milk of Goats a long season which he fed with Lentils: Sea-crabs mixed with this milk, expelleth poyson; and the first milk of a Goat which is milked from her after the weaning of the Kid, drunk by him that hath a quartane Ague, easeth the fits thereof. And some * 1.1159 of the ancient Physitians gave as much dung of Swallows as will ly upon three groats, mixed with this milk against a quartane Ague, and when young Lambs were sick, the shepheards cured them by insusing into their chaps the milk of Goats; the powder of Betony drunk out of Goats milk stayeth bleeding.

The holy fire is a disease of Sheep almost incurable, because if any remedy do but touch them, they fall mad: but they only in this malady admit for the recreation or remedy Goats milk. The root of the greater Siler decocted in Goats milk, cureth those cold ustions in the flesh or belly, when the place looketh black or loseth sense: and Aesculapius taught his followers and patients to drink it against the Itch, or any biting, and if at any time there be any strain in any member of the body, so that the Article seemeth to decline and lose his former strength and humor, it is reco∣vered again by binding unto it Lyne-seed sod in Goats milk. Funerius adviseth to wash the face there∣with, that the beauty of it may be more splendant. Take seven Sea-crabs, and being beaten to pow∣der, mingle them with one pinte of Goats milk, and a cup of Oyl, and so strain them diligently, and infuse them into a Horses mouth which is sick of the Head-ach, and it shall cure him.

The milk also by the counsel of Philistion, with the juyce of Cabages, Salt, and Hony, is given against the shortness of breath; and if the right eye of a Chamaeleon be pulled out of her alive, and put into Goats milk, and applyed to the eyes, it cureth the whiteness of the eyes.

The fat of a Bull mixed with this milk, and infused into the ears, cureth their mattery evils, and causeth them to hear more assuredly and firmly. The gums of children anointed therewith, causeth their teeth to come forth with less pain, and fasteneth the loose teeth by often rubbing: the corners in the throat, and the Arteries are delivered from exulcerations by gargarizing this milk, either warmed at the fire, or else as it cometh forth of the udder.

The seed of Cresses decocted in this milk, and drunk, easeth the pains in the stomach, and also * 1.1160 purgeth being mixed with Salt and Hony. Marcellus prescribeth this excellent purgation, which shall never make the party sick, that is a pinte of Goats milk, two ounces of salt ammoniack, and one ounce of the best Mecis, beat them all together, and give them to the patient fasting, and so let him walk a good while, till the medicine be wrought in his body; and if a woman be with childe, and * 1.1161 oppressed with Head-ach, or have an Ague, she may safely take this milk sod with Hony.

The Physitians make a special drink of this milk, which they call Schiston; it is sod in a new earthen pot, and hath put into it the branches of a fig-tree, and so many cups of sweet water, as there were pintes of milk, and when it boyleth, keep it from seething over, by putting into it a silver vessel with cold water, & being taken from the fire, divide it into many vessels till it be cold, so the whay will part from the milk: and some take the whay and seethe it again till the third part be only left, and after∣ward set it abroad in the Sun to cool, and this may be safely drunk five days together (every day a pinte) at five several times, against the Falling evill, Melancholy, Palsies in Leprosies, Gowts or pains in the Articles, and the sickness of the Liver, which is like to a Pleuresie. Or let him drink the Goats milk, the third part thereof mingled with Hony (as Hippocrates prescribeth) or with the seed of Ma∣thrum, (as Serenus counselleth) in this verse:

—Stomacho medentur Semina Mathri sactae cum lacte capella.

A draught of Goats milk sodden with Mallows, and a little Salt put to it, represseth the gripings of * 1.1162 the belly, and if you put a little Rennet unto it, it will be more profitable. Goats milk tempered with Rennet, before it be altogether strained, while it is warm, it must be given to those that have the Bloudy-flix to drink, and it will help them presently: put also to a good potion of sweet Wine * 1.1163 mingled with Goats milk, and a little Rennet of a Kid (as much as a Nut-kernel is) which being tem∣pered with the hand, let it be given to the patient, labouring with the Bloudy-flix, before it be strain∣ed, for the space of three days. Let this drink be given one that is fasting about the time he riseth, * 1.1164 and being boyled, put sufficient-Barley flowre to it, and being in like manner like pap or pottage; you must give it to the patient to drink for the same disease.

Goats milk being sodden half away, may be given to those that have the Bloudy-flix. If they * 1.1165 that be troubled with fretting of the guts, and the Flix, are weakened by reason of their often go∣ing to the stool.

The broath of a fat Hen sod with Butter or Goats milk, or Sheeps, warmed by it self; or else sod with Butter, is very good to be given unto them. Take three ounces of Amylum, being a kinde

of meat, three moneths old, into as much goats milk sod as you shall think fit, and so give it the pati∣ent by suppository means for the Bloudy-flix. Oxen, Sheeps, or Goats milk, stayeth the exulcerati∣ons * 1.1166 and flowings of the belly, so it be sod on the coals, after the use of glysters, if a mans secret inwards do abound with filth, but if not, after the foments be laid to the roots and stock of the yard, fresh Goats milk must be applyed about the measure Hemian, and no less, but it must not be done all to∣gether, but apart. The next day let the milk seethe till the one half be diminished, still taking away that which is uppermost (I mean the skin or froth that gathereth in setling) and so use it.

For the risings and flowings of the belly and the Flix, it is very good to get Cows milk or * 1.1167 Goats, as is before mentioned of the Cow. Panick being sod in Goats milk, helpeth the belly, being taken twice a day, and so it is good for the fretting of the guts. Old bread tempered with Goats milk, being given those that have the Flux in their belly twice a day, in manner of supping, it is a pre∣sent * 1.1168 help.

The juyce of planted pease, soaked with Goats milk, helpeth the lask of the belly. The milt is good with Goats milk, after one hath fasted two days, let him drink Goats milk, that are fed with Ivy, without any other kinde of meat, for three days together.

They that are troubled with the pain in the milt, the best remedy is this: let milch Goats be kept fasting three days, and in the third day let him eat Ivy only, and let them be milked before they drink; and let the fasting patient grieved about his milt, take three Sextaries warm of that milk, so * 1.1169 soon as she is milked, and so let him drink it the space of three days, during which time he shall not eat nor drink any other meat, and it shall help him marvellously. He that hath the Consump∣tion * 1.1170 of the Spleen, let him drink the whay of Goats that are fed with Ivy. Goats milk also half sodden, so it be of them that feed on Ivy only, it may be given to children that are troubled with the pain in the milt. A drink made of Goats milk and rennet put to it (as Cheese is accustomed to be made) and given to those that have the Dropsie, they shall be holpen. Also Goats milk killeth * 1.1171 the Worms.

Those that are troubled with the grief of the reins, let them take three cups of Cretian sod in Wine, and so much of Goats milk, and three and thirty grains of Cowcumber-seed, all well bruised together, which he may drink at one draught. Anatolius saith, that a porrenger full of Goats milk, * 1.1172 with as much Amylum, which is as much as three porrengers of Sheeps milk, and three ounces of Oyl, all which well tempered together, must be given through a horn to a Horse that pisseth bloud, and it will remedy the same: and Polygonius saith, that Goats milk and Amylum, with three Egges and the juyce of Pellitory, is good for the same disease in Horses. The meal of Betony soaked out of Goats milk, stayeth the bloud dropping out of the paps. Physitians do drink certain medicines made of Goats * 1.1173 milk that increase Venus.

The men of Thessalia drink another root of a certain herb (called Orchim) being softer and no∣thing inferior with Goats milk to stir up men to carnal copulation, and they drink the harder kinde of root so tempered to stay it. The root Rag••ort (as some call it) being given to women with childe, it maketh them that they cannot conceive, being of watery condition: against which Goats milk soaked with Honey, is an excellent remedy.

If the hinder parts that are somewhat fleshy stand further out then the rest, and open, anoint them * 1.1174 with Goats milk warmed. If any mans Sheep be sick, let him take Goats milk mingled with Wine, and so let him give it them to drink. If Lambs be troubled with Agues or sickness, let Goats milk be given them through a horn.

Cheese made of Goats milk is an excellent help for those that have drunk Miselden. For other * 1.1175 bitings of Beasts, (besides that of a mad Dog) Goats Cheese well dryed with wilde Marjoram must be drink. The same also is excellent against the stinging of Serpents; for all other bitings and sting∣ings of lesser Beasts, it is also a very good remedy. Being dryed out of Vinegar and Honey, taketh away Ulcers and Blisters.

This same Cheese when it is new, so it be well pressed, and no whay left in it, and mixed with Honey, is most excellent against the quartain Ague. Goats cheese also represseth all dolors and punctions; and being soft and new, and made with Honey, and covered with a woollen or linnen * 1.1176 cloth, taketh away the puffing up of the flesh. It being dryed with scallions, you may anoint Saint Antonies fire with it. Being dryed out of Honey and Vinegar, (when men do bath) without Oyl it may be anointed on black wheals. That which is fresh and well riwated, being laid on the eyes, it * 1.1177 quickly asswageth the pain. It is also exceeding good for the pricking of the eyes, the grief of the head and feet, it is also good for the dropping of the eyes, with a little warm water applyed unto it, and if it be a swelling of the eyes, then out of Honey, either of which griefs is to be kept warm with whay.

For the grief of a mans Yard, seethe Goats Cheese and Honey, of a like quantity in a Poultess made in a new earthen pot, and so laid thereunto twice a day, but first wash the place with old Wine that is to be cured. It is good for Carbuncles; and if a woman be sick of her womb, and troubled with a Fever, let her take half a Chaenix of Pettispurge, and so much Nettle-seed, and half a Chaenix of Goats Cheese scraped, being tempered with old Wine, and afterward being sodden, let her sup it up, * 1.1178 and if she have the Flix, let her drink the black wilde Grape, and the rinde of a Pomgranate, and a Net-kernel, and the rennet of a Bull, these being washed in black Wine, Goats Cheese, and Wheat-flower, put them together.

The fime or dung of such Females as live in the Mountains drunk in Wine, cureth the Falling evill; * 1.1179 and in Galens time they gave the trindles of Goats in Wine against the Jaundise, and with the fime they anoint them that have the Flux, and made into a Poultess, is very helpful against the Colick; but Marcellus prepareth it on this manner: first it must be steeped in water and strained, with sixty grains of Pepper, and three porringers of Sweet water, and so divide it into three equal potions to be drunk, in three several days: but the body of the patient must be first washed or anointed with Aco∣pus, so as all perfrictions by sweat may be avoided.

Aetius against the hardness of the Spleen, prescribeth a plaister made of Goats dung, Barley meal, and the dung alone against all tumors or swellings of the milt. Against water lying betwixt the skin, * 1.1180 and the skin and the flesh this is prepared many ways, and first against the Dropsie, they seethe it the in urine of a Boy which hath tasted of poyson, or in the Goats urine, till it be as thick that it will stick and cleave, and it will purge all by the belly, and also the shavings of hides which Coriers make, sod in Vinegar with Goats dung is accounted in England a singular medicine to repress all hydropick swelling in the legs and belly.

The fime of Female-goats drunk in sweet water expelleth the Stone out of the Bladder. Against the pain in the hips, the Arabians prescribe it in this manner, which they call adustion (betwixt the * 1.1181 thumb and the hand) there is a hollow place wherein they put Wool dipped in Oyl; afterward they set on fire little piles of Goats dung in the same Wooll, and there let it burn till the fume and va∣pour thereof be sensibly felt in the hip-bone: some use to apply this to the fat, but in our time it is all out of use, and seeing yet the pains of the hip do rather fall into the thighs, shins and legs, then ascend up into the Arms and shoulders, Aetius and Cornarius say, that this adustion for the hips was used in the ancient time divers ways, and some on this manner, holding the burning dung in a pair of tongs unto the leg of that side where the pain lyeth, untill the adustion be felt in the hip, and this course used Dioscorides.

Quintillius used another way, which was this: he first of all heat the Goats dung, and therewithall burned the soft and fleshy part of the great toe, neer unto the nail, untill it pierced to the sick place; after such ustions, they lay beaten leaves of Leeks with Salt to the place, but in the hard bo∣dies of Country men inured to labour, they apply the Dung of Goats with Barley meal and Vinegar.

The same with Saffron and Goats sewet, applyed to the Gowt, healeth it; or else Mustard-seed, stalks of Ivy, Bettony, or the flower of Wilde-cowcumber, the same drunk with Spikenard, or other Spice, stirreth up a Womans flowres, and causeth easie deliverance, but being beaten into Meal and Vinegar, and laid to a Womans belly, with Wooll and Frankincense, stayeth all Fluxes and Issues: also little bals of the same with hairs, and the fat of a Sea-calf, wrought al toge∣ther and perfumed under a woman, hath the same effect, or else the liver of a Sea-calf, and the shavings of Cedar-wood.

Pliny affirmeth, that the Mid-wives of his time stayd the greatest Flux of the belly by drinking the urine of a Goat, and afterwards anointing it with the dung of a Horse that hath bruised his hoof; * 1.1182 Goats bloud with Vinegar cureth the same, and if an Aple-tree have worms. in it, the dung of a Goat and the urine of a man laid to the root drive them away.

The urine of Goats bloud drunk with Vinegar, resisteth the stinging of Serpents, and also be∣ing laid to bunches and swellings in the flesh, in what part soever they be, it disperseth and expel∣leth them. Against the stifness of the neck, which they call Opisthotones, take urine of a Goat, and the heads of Scallions bruised to juyce, and infuse them into the ears; and the same mingled with the Oyl of Roses and a little Nitre, cureth the pain in the ears by infusion, or by the smoke perfumed in a Goats horn twenty days together.

Against natural deafness take the horn of a Goat newly slain, and fill it with urine, and hang it up nine days in the smoke, and afterwards use it. The urine of a Goat made warm, and instilled into * 1.1183 the ears, and the fime anointed with fat, is good for the veins of the throat. For the Dropsie drink one spoonful mingled with Carduus, and warm it at the fire: also mingled with Wine or Water, it ex∣pelleth the Stone in the Bladder, according to the saying of Serenus:

Nec non obscoenus caprae potabitur humor, Obruit hic morbum tabefactaque saxa remittis.

The same Physitian prescribeth Goats trindles to be d••••nk in Wine against the Jaundise, and to stay the fluxes of women, the same dung tyed in a cloth about unquiet children, especially women∣kinde, maketh them more still; being mingled with Wine, cureth the bitings of Vipers, and the dung taken out of the Goats belly and anointed upon the sore, cureth it with all speed; the same vertue it hath to heal men wounded by Scorpions, being decocted in Vinegar, it cureth also the biting of a mad Dog, mixed with Honey and Wine.

Being laid upon a Wound it keepeth it from swelling, it hath the same vertue mingled with Barley-meal, but healeth the Kings evill. It is used also to ripen sores and ruptures, being applyed to the suppurations, it keepeth down the swellings of womens brests, being first dryed, and then steeped in new Wine, and so laid to the sore, for it digesteth inflamation.

When the eye-lids be thick, hard red and bald, take Goats dung and Mouse dung, of either a like quantity burned, and twice so much of the powder of the Graecian canes, with Honey Attick; and

anoint them therewith; being heat with Vinegar, and put upon the sore, it cureth Tetters and Ring-worms, and disperseth Carbuncles in the belly: also being heated in Vinegar with Cow milk, Oyl of Cipress and Laurel, it purgeth and cureth all wounds of the legs and shins, it pulleth out thorns or sharp pricks out of the body, as that learned Physitian Mytiae hath proved, as Sheeps dung also doth: laying it round about the wound, it cureth burnings and draweth out heat, with Oyl of Roses and Vinegar (as Galen writeth.)

It is also commended for broken joynts, because it suffereth them not to swell or start out, being once set, therefore it must be used with Honey and Wine, and it hath the same operation for broken ribs, for it openeth, draweth and healeth: also it being decocted with Vinegar, it healeth the pains in the nerves, although they be ready to rot, and easeth the pain in the joynts: the fime of a fat Goat cureth the Gout, and the contraction or shrinking of the nerves, being dressed with Vinegar, and made as thick as Honey, it helpeth the trembling members. It is very dry, and therefore (Arnol∣dus saith) it cureth the Fistula, making a plaister thereof with the meal of Beans, Wine and Leigh, which hath been seen wonderfully to dry up the Fistula. With Oxymel and Vinegar it cureth the Aleptius, but it must be burned.

Take seaven bals of Goats dung, work them in Vinegar, then anoint your fore-head therewith, and it easeth the pain in the head, or else mingle it with Oyl of Roses, and spread it upon a cloth laying it to your temples, change it morning and evening, and you shall finde great ease thereby.

If the eyes be swoln at any time, binde this dung unto them: being mingled with liquid pitch and Honey, healeth them which are sick of the Quinsie; being gargarized in the mouth, he which is sick of an old Cough, let him take the dryed trindles and put them into the best Wine, and drink it off, so shall he presently avoid his fleam and filthy humor, and be healed.

The Remedies out of a Wilde Goat.

The same vertue which are in the Goats before spoken of, do also belong to the wilde Goats, the bloud taketh away bunc〈…〉〈…〉 in the flesh; and being mingled with Sea-palm, causeth the hair to fall off. An Ointment made of the fat of Goats, is profitable to them which have webs in their eyes; and the fat of Mountain Goats, helpeth infected Lights: His liver broiled upon coals and taken alone, helpeth the Flix, but most certainly when it is dryed and drunk in Wine: the gawl is good for many things; especially it is a Treacle against poyson, suffusions, whiteness and blindness of the eyes, by anointing, it cureth the purblinde and the webs in the eye; and generally it hath the same pro∣perties in every part as the tame Goats before spoken of.

The like may be said of the Kids or young Goats, and first of all a Kid being slit asunder alive, and his warm flesh said to a poysoned wound, doth most assuredly heal the same. Others take the warm flesh of Kids and perfume them with hair, by the savour whereof they drive away Serpents: the skin newly pulled off, and put upon the body beaten with stripes, taketh away their pain: others again use it against the Cramp; and not without reason, for the tender skins of Lambs & Goats, being sprinkled or dipped in warm Oyl, giveth very much strength and paience to endure the Convulsion.

Praxagoras prescribeth the flesh against the Falling evill; and by gargarizing the broath when it was sod, cureth the Quinsie and soreness of the throat. Demetrius saith, that the brain being drawn through a gold ring, and given to a Hawk which hath the Falling sickness, it will work admirably upon her. The bloud being dryed and decocted with marrow, is good against all intoxicate passions, and being mingled with sharp Vinegar before it be congealed, it helpeth the spitting of bloud: the same being eaten, cureth all kinde of Flixes, being taken three days together. Galen rehearseth in the Antidote of Urbane, among other things, the bloud of Kids to draw the dead young ones out of the Dams belly.

With the fat there is an Ointment made with Rose water, to heal the fissures of the lips and nose, which is much desired of Women, not only for the before rehearsed vertue, but also because by anointing they keep by it their face from Sun-burning. The French and Italians call it (Pomato) be∣cause it smelleth like Apples, they put also into it Musk and Rose water, a pound of Kids sewet, and warm it in a Bath untill all be white, and so wash it with the said Rose water, and afterward re∣pose it in a glass: The Ointment which is called (Ʋnguentum album) is like unto it: the ashes of the thighs of a Kid, healeth burstness, and stancheth bloud: the rennet is also commendable against Hemlock, or Toad-stool, and against all the poysonful strokes of Sea-beasts; being drunk in Wine, it stayeth bleeding, and refresheth excreations of bloud; being taken with Vinegar it helpeth also the flix; being drunk fasting, it hath some operation to stay womens flowers. The lights of a Kid sod and eaten fasting, preserveth from drunkenness that day; and the powder of it burned, easeth the itching of the eyes; and peel'd eye-lids, if it be applyed like Stibium: likewise the bladder of a fe∣male Kid drunk in powder, helpeth the inconstancy of urine: the milt laid upon the spleen of an in∣fant, asswageth the pain and tumors thereof; the liver is not fit for temperate men, but for weak cholerick men.

The Inhabitanes of the Mount Atlas do gather Euforbium, and corrupt it with Kids milk, but it is di∣scerned by fire; for the good Euforbium being burned, yeeldeth an unacceptable savour, and so we conclude this story, with the two Emblems of Alciatus. One against them that take much pain, and make good beginnings, but evill ends, like a Goat which giveth a good mess of milk, and over-turn∣eth it with her foot:

Quod fine egregios turpi maculaveris orsus Innoxamque tuum verteris officium, Fecisti quod Capra sui mulctraria lactis Cum ferit, & proprias calce profundit opes.

The other Emblem is upon a Goat, the which by her Keeper was constrained to give a young Wolf suck, who afterward notwithstanding that good turn, devoureth his Nurse: and it may be applyed unto them which nourish their own harms, and save a theef from the gallows.

Capra lupum nen sponte meo nunc ubere lacto, Quod male pastoris provida cura jubet: Creverit ille simul, mea me post ubere pascit: Improbitas nullo flectitur obsequio.

There is a pretty comparison of a Harlots love to a fisherman, which putteth upon him a Goats skin with the horns, to deceive the Sargus-fish, for that fish loveth a Goat above all other creatures, and therefore the fisher-man beguileth her with a false appearance, as the flattering love of Harlots doe simple mindes by fained protestations.

Of the GVLON.

[illustration]

THis Beast was not known by the Ancients, but hath been since discovered in the Nor∣thern parts of the World, and because of the great voracity thereof, it is called (Gulo) that is, a devourer in imitation of the Germans, who call such devouring creatures Vilsiuss, and the Swedians, Gerff; in Litua∣nia and Muscovia, it is called Rossomokal. It * 1.1184 is thought to be engendered by a Hyaena and a Lioness, for in quality it resembleth a Hiaena, and it is the same which is cal∣led (Crocuta:) it is a devouring and an un∣profitable creature, having sharper teeth then other creatures. Some think it is deri∣ved of a Wolf and a Dog, for it is about the bigness of a Dog: it hath the face of a Cat, the body and tail of a Fox; being black of colour: his feet and nails be most sharp, his skin rusty, the hair very sharp, and it feedeth upon dead carkases.

When it hath found a dead carkass he eateth thereof so violently, that his belly standeth out like a bell; then he seeketh for some narrow passage betwixt two trees, and there draweth through his body, by pressing whereof, he driveth out the meat which he had eaten: and being so emptied returneth and devoureth as much as he did before, and goeth again and emptieth himself as in former manner; and so continueth eating and emptying till all be eaten. It may be that God hath ordained such a creature in those Countries, to express the abominable gluttony of the men of that Countrey, that they may know their true deformed nature, and lively ugly figure, represented in this Monster eating∣beast: for it is the fashion of the Noble men in those parts, to sit from noon till midnight, eating and drinking, and never rise from the table, but to disgorge their stomachs, or ease their bellies: and then return with refreshed appetites to ingurgitate and consume more of Gods creatures: wherein they grow to such a heighth of beastliness, that they lose both sense and reason, and know no difference between head and tail. Such they are in Muscovia, in Lituania, and most shameful of all in Tartaria.

These things are reported by Olaus Magnus, and Mathias Michou; But I would to God that this same (more then beastly intemperate gluttony) had been circumscribed and confined within the li∣mits of those unchristian or heretical-apostatical countries, and had not spread it self and infected our more civil and Christian parts of the World; so should not Nobility, Society, Amity, good fellowship, neighbourhood, and honesty, be ever placed upon drunken or gluttonous com∣panions: or any man be commended for bibbing and sucking in Wine and Beer like a Swine: When in the mean season no spark of grace, or Christianity, appeareth in them: which notwithstanding

they take upon them, being herein worse then Beasts, who still reserve the notes of their nature, and preserve their lives; but these lose the markes of humanity, reason, memory and sense, with the conditions of their families, applying themselves to consume both patrimony and pence in this vora∣city, and forget the Badges of Christians, offering sacrifice to nothing but their bellies. The Church forsaketh them, the spirit accurseth them, the civil world abhorreth them, the Lord condemneth them, the Devil expecteth them, and the fire of Hell it self is prepared for them; and all such de∣vourers of Gods good creature.

To help their digestion, for although the Hiena and Gulon, and some other monsters are subject to this gluttony, yet are there many creatures more in the world, who although they be Beasts and lack reason, yet can they not by any famine, stripes, or provocations be drawn to exceed their natu∣ral appetites, or measure in eating or drinking. There are of these Beasts two kindes, distinguished * 1.1185 by colour, one black, and the other like a Wolf, they seldom kill a Man, or any live Beasts, but feed upon carrion and dead carkasses, as is before said; yet sometimes when they are hungry, they prey upon Beasts, as Horses, and such like, and then they subtilly ascend up into a tree, and when they see a Beast under the same, they leap down upon him and destroy him. A Bear is afraid to meet them, and unable to match them by reason of their sharp teeth.

This Beast is tamed, and nourished in the Courts of Princes, for no other cause then for an ex∣ample of incredible voracity. When he hath filled his belly, if he can finde no trees growing so near together, as by sliding betwixt them, he may expel his excrements; then taketh he an Alder-tree, and with his fore-feet rendeth the same asunder, and passeth through the midst of it, for the cause aforesaid. When they are wilde, men kill them with bows and gins, for no other cause than for * 1.1186 their skins which are precious and profitable; for they are white spotted, changeably interlined like divers flowers; for which cause the greatest Princes, and richest Nobles use them in garments in the Winter time, such are the Kings of Polonia, Sweveland, Goatland, and the Princes of Germany; neither is their any skin which will sooner take a colour, or more constantly retain it. The outward appearance of the said skin is like to a damaskt garment, and besides this outward part, there is no other memorable thing worthy observation in this ravenous Beast, and therefore in Germany, it is called a four-footed Vulture.

Of the GORGON or strange Lybian Beast.

AMong the manifold and divers sorts of Beasts which are bred in Africk, it is thought that the * 1.1187 Gorgon is brought forth in that Countrey. It is a fearful and terrible beast to behold, it it hath high and thick eye-lids, eyes not very great, but much like an Oxes or Bugils, but all flery-bloudy, which neither look directly forward; nor yet upwards, but continually down to the earth, and there∣fore are called in Greek, Catobleponta. From the crown of their head down to their nose they have a long hanging mane, which make them to look fearfully. It eateth deadly and poysonful herbs, and if at any time he see a Bull or other creature whereof he is afraid, he presently causeth his mane to stand upright, and being so lifted up, opening his lips, and gaping wide, sendeth forth of his throat a certain sharp and horrible breath, which infecteth and poysoneth the air above his head, so that all living creatures which draw in the breath of that air are grievously afflicted thereby, losing both voyce and sight, they fall into lethal and deadly Convulsions. It is bred in Hesperia and Lybia.

The Poets have a fiction, that the Gorgones were the daughters of Midusa and Phoroynis, and are called Stringo, and by Hesiodus Sthenp, and Euryale, inhabiting the Gorgadian Islands in the Aethiopick * 1.1188 Ocean, over against the gardens of Hesperia. Medusa is said to have the hairs of her head to be living Serpents, against whom Perseus fought, and cut off her head; for which cause he was placed in Heaven, on the North side of the Zodiack above the Waggon, and on the left hand, holding the Gorgons head. The truth is, that that there were certain Amazonian women in Africk, divers from the Scythians, against whom Perseus made war; and the Captain of those Women was call Medusa, whom Perfeus overthrew, and cut off her head, and from thence came the Poets fiction, describing it with Snakes growing out of it as is aforesaid. These Gorgons are bred in that Countrey, and have such hair about their heads, as not only exceedeth all other Beasts, but also poysoneth when she standeth up∣right. Pliny called this Catablepon, because it continually looketh downward, and saith that all the parts of it are but small, excepting the head, which is very heavy, and exceedeth the proportion of his body, which is never lifted up, but all living creatures dy that see his eyes.

By which there ariseth a question, whether the poyson which he sendeth forth, proceed from his breath, or from his eyes. Whereupon it is more probable, that like the Cockatrice he killeth by see∣ing, then by the breath of his mouth, which is not competible to any other Beasts in the world. Be∣sides when the Souldiers of Marius followed Jugurtha, they saw one of these Gorgons, and supposing it was some Sheep, bending the head continually to the earth, and moving slowly, they set upon him with their swords, whereat the Beast disdaining, suddenly discovered his eyes, setting his hair upright, at the sight whereof the Souldiers fell down dead.

Marius hearing thereof sent other Souldiers to kill the Beast, but they likewise dyed as the former. At last the Inhabitants of the Countrey, told the Captain the poyson of this Beasts nature, and that if he were not killed upon a sudden, with the only sight of his eyes, he sent death into his

hunters: then did the Captain lay an ambush of Soldiers for him, who slew him suddenly with their spears, and brought him to the Emperour; whereupon Marius sent his skin to Rome, which was hung up in the Temple of Hercules, wherein the people were feasted after the triumphs; by which it is apparent that they kill with their eyes, and not with their breath.

So that the fable of Serviut, which reporteth that in the furthest place of Atlas, these Gorgons are bred, and that they have but one eye a piece, is not to be believed, except he mean, as else-where he confesseth, that there were certain maids which were sisters, call Gorgons; and were so beautiful, that all young men were amazed to behold them. Whereupon it was said, that they were turned into stones: meaning that their love bereft them of their wit and sense. They were called the daughters of Cetus; and three of them were made Nymphs, which were called Pephredo, Enyo, and the third Dinon: so called as Geraldus saith, because they were old women so soon as they were born, whereunto was assigned one eye and one tooth. But to omit these fables, it is certain that sharp poysoned sights are called Gorgon Blepen, and therefore we will follow the authority of Pliny and Atheneus. It is a Beast all set over with scales like a Dragon, having no hair except on his * 1.1189 head, great teeth like Swine, having wings to fly, and hands to handle, in stature betwixt a Bull and a Calf.

There be Islands called Gorgonies, wherein these Monster-Gorgons were bred, and unto the days of Pliny, the people of that Countrey retained some part of their prodigious nature. It is reported by Xenophon, that Hanno King of Carthage ranged with his Army in that Region, and found there cer∣tain women of incredible swiftness and pernicity of foot. Whereof he took two only of all that ap∣peared in sight, which had such rough and sharp bodies, as never before were seen. Wherefore when they were dead, he hung up their skins in the Temple of Juno, for a monument of their strange na∣tures, which remained there untill the destruction of Carthage. By the consideration of this Beast there appeareth one manifest argument of the Creators divine wisdom and Providence, who hath turned the eyes of this Beast downward to the earth, as it were thereby burying his poyson from the hurt of man: and shadowing them with rough, long, and strong hair, that their poysoned beams should not reflect upwards, untill the Beast were provoked by fear or danger, the heaviness of his head being like a clog to restrain the liberty of his poysonful nature; but what other parts, vertues, or vices are contained in the compass of this Monster, God only knoweth, who peradventure hath per∣mitted it to live upon the face of the earth, for no other cause but to be a punishment and scourge unto mankinde; and an evident example of his own wrathful power to everlasting destruction. And thus much may serve for a description of this Beast, untill by Gods Providence, more can be known thereof.

Of the HARE.

[illustration]

A Hare is a four-footed Beast of the earth, which the Hebrews call Arnebet, in the feminine gen∣der, which word gave an occasion to an opinion that all Hares were females, or at the least that the males bring forth young as well as females: whereof we shall see more in the sequell of this story. And the Jews say, that it signifieth nothing else in Hebrew but a Hare; for which word * 1.1190 Deut. 14. the Chaldee translateth Arneba; the Arabians, Ernab; the Persians, Kargos. Avicenna cal∣leth it Arneberri; Silvaticus, Arnaberri, Arnebus, and Arnaben; the Saracens, Arneph; the Graecians, Lagoos, Lagos, Lageoos, because of his immoderate lust. It is called Ptoox for his fear, and in Latine, Lepus, of Levipes, signifying swiftness of feet, and that it is not heard when it goeth; howsoever some men derive it from Leporis the Greek word, others derive Lagos from La, betokening elevation, and Oos, signifying an ear, because she pricketh up one of her ears when she runneth. The Italians, call it Livora; the French, Lieure, and Leurault, Leureteau; the Spaniards, Liebre; the Germans, Hass, or Haas; the Ilyrians, Zagicz.

There be four sorts of Hares, some live in the Mountains, some in the Fields, some in the Ma∣rishes, and some every where without any certain place of abode. They of the Mountains are * 1.1191 most swift, they of the fields less nimble, they of the marshes most slow, and the wandring Hares are most dangerous to follow: for they are so cunning in the ways, and muses of the field, running up the hils and rocks, because by custom they know the nearest way, and forbearing down hils, sometime making heads upon the plain ground, to the confusion of the Dogs, and the dismay∣ing of the Hunter.

Pollux saith, that there be certain Hares called Elymaei (almost as big as Foxes) being blackish, of * 1.1192 long bodies, and large white spots upon the top of their tails; these are so called of their countrey (like the Elymaan Dogs.) There be also Hares called Moschiae, so called because of their sweet smell, or else that they leave in their foot-steps such a strong savour, whereunto when the Dogs smell, they are said, to be almost mad. At Pisa the Hares be very great, because there they have more grate∣full * 1.1193 meat then in other places.

In the neither Pannonia they are much fatter and better tasted than they be in Italy, the Italian Hare * 1.1194 hath its fore-legs low, a part of his back-pale or yellowish, the belly white, the ears long: In Gal∣lia beyond the Alpes; they are also white, and therefore some have thought that in the Winter time they eat snow: and this is certain, that when the snow melteth, their colour is much altered. There hath been white haired Conies, whose skin was black, and hair of their ears black. They are bred in Lybia, in Scythia, and in Italy, in the top of the Mountains, and so brought into other Countries Some again have been white in the Winter, and return to their former colour in Summer. There are great store of white Conies in Vilus; and Lethuania, but they are lesser esteemed and sold cheaper. (Schineborgerus saith) the back of a Hare is commonly russet, or like Olive colour interlined with some black spots: the common Hare of the Alpes never changeth colour, and it is greater than the ordinary Hare. There are white Hares also in England, and in Museovia, there are a multitude of Hares of all colours, but no where so many as in the Desert Islands, because there are no Foxes there to kill the young ones, or Eagles, which frequent the highest Mountains in the Continent, and the people that inhabit there regard not hunting.

In Athens (Maucrates saith) there were no Hares, but Alceus affirmeth the contrary. Hares * 1.1195 brought into Ithaca, dy presently, and if they range a little about the Countrey, yet return they back to the haven where they came to land, and depart not from the shore till they be dead. Hege∣sander Delphus writeth, that in the reign of Antigonus, there was such a number of Hares in Astipalea, (and afterward in Leros) that the Inhabitants were constrained to go to the Oracle, and demand counsel how to resist the Hares, from whom they received answer, that they must nourish Dogs and kill them; and whereas they so abounded in Leros, which at the peoples own request and care, multi∣plyed to their great harm; afterward a sign of the Hare was placed in Heaven, to remember them, that nothing so much hurteth man-kinde, as their own desires: yet in ancient time there was not a Hare in those Countries.

In the next place we are to describe all the parts and members of Hares, for it is admirable to be∣hold how every limb and part of this Beast is composed for celerity: and first of all the head is * 1.1196 round, nimble, short, and of convenient longitude, prone to turn every way; the ears long and lofty like an Asses, for Nature hath so provided, that every fearful and unarmed creature should have long and large ears, that by hearing it might prevent its enemies, and save it self by flight. The lips continually move sleeping and waking, and from the slit which they have in the middle of their nose, cometh the term of Hare-lips, which are so divided in men; for if a Woman with childe see one of them suddenly, it is dangerous, if the childe prove not Hare-lipt. They have also teeth on both sides.

Whatsoever Beast be born in your flock, having that mark upon them, which is commonly cal∣led Hares-tooth, never suffer them to suck their dam, but cast them away as unprofitable and ba∣stard cattel; the neck of a Hare is long, small, round, soft, and flexible, the shoulder-bone straight and broad, for her more easie turning; her legs before soft and sound, standing a little asunder, very flexible, broader behind then before, and the hinder legs longer then the former; a breast not nar∣row, but fitted to take breath in course; a nimble back, and fleshie belly, tender loins, hollow sides, fat buttocks filled up, comely, strong, and nervy loins, the fore-feet very flexible; only it wanteth a commodious tail for course. The eyes are brown, it is a subtile Beast, but not bold; it seldom look∣eth * 1.1197 forward, because it goeth by jumps. The eye-lids coming from the brows, are too short to co∣ver their eyes, and therefore this sense is very weak in them; and besides their over-much sleep, their fear of Dogs and swiftness, causeth them to see the less; when they watch, they shut their eyes; * 1.1198 and when they sleep they open them.

Wherefore the Egyptians when they will signifie and open a manifest matter, they picture a Hare sleeping. They watch for the most part all the night: when the eye-lid of a man is pulled back, so as it will not cover the ball of the eye; the Graecians call it Lagophthalmous, that is, Hares-eyes, for so doth Coelius define it, it cometh sometimes, when in the cure it is cut away too much, or else * 1.1199 when the hinder lid falleth down, and standeth not up to meet the other, but concerning the colour of their eyes, it is not very possible to discover it, as well for the causes aforesaid, as also because it is seldom taken but dead; yet this is certain, that with what colour it beginneth, in that it conti∣nueth to the last, according to Virgils verses:

Quem fuga non rapit ore Canum, non occulit umbra, Concolor immonum sub Jove terra tegit.

The liver is so parted asunder, that a man would think there were two livers in one body, and Pliny is bold to affirm, that in Briletum, Thirne, Propontie, Sycynum, Bolba, and other places they are all such. Archelaus upon this occasion affirmeth, that a Hare beareth young both male and female, * 1.1200 so that the Grammarians know not of what sex to make it. Albertus and Democritus are absolute in this point.

Blondus confesseth he cannot tell; the common sort of people suppose, they are one year male, and another female. Aelianus also affirmeth so much, and by relation of his friend, he ventureth the matter, and saith moreover, that a male Hare was once found almost dead, whose belly being opened, there were three young ones alive taken out of her belly, and that one of them looked up alive, after it had lien a while in the Sun, and it put out the tongue as though it desired meat, whereupon milk was brought to it, and so it was nourished.

But all this is easily answered, if a man follow the counsel of Archadius, and look upon the secrets of nature, he shall finde a most plain distinction: but the Hunters object that there be some which are only females, and no more: but no male that is not also a female, and so they make him an Hermaphrodite. Niphus also affirmeth so much, for he saw a Hare which had stones and a yard, and yet was great with young, and also another which wanted stones; and the males genital, and also had young in her belly. Rondelius saith, that they are not stones, but certain little bladders filled with matter, which men finde in female Hares with young, such as are upon the belly of a Beaver, where∣in also the vulgar sort are deceived, taking those bunches for stones, as they do these bladders. And the use of these parts both in Beavers and Hares is this; that against rain both one and other sex suck thereout a certain humor, and anoint their bodies all over therewith, and so are defended in time of rain. The belly of a Sow, a Bitch, and a Hare, have many cels in them, because they bring forth many at a time, when a Hare lyeth down, she bendeth her hinder legs under her loins, as all rough-footed Beasts do.

They are deceived, which deliver by authority of holy Scriptures, that Hares love to lodge them upon Rocks, but we have manifested elsewhere, that those places are to be understood of Conies. They have fore-knowledge both of winde and weather, Summer and Winter by their noses, for * 1.1201 in the Winter they make their forms in the Sun-shine, because they cannot abide frost and cold, and in the Summer they rest toward the North, remaining in some higher ground, where they re∣ceive colder air.

We have shewed already that their sight is dim, but yet herein it is true that Plutarch saith, they have Visum indefessum, an indefatigable sense of seeing, so that the continuance in a mean degree, countervaileth in them the want of excellency. Their hearing is most pregnant; for the Egyptians when they signifie hearing, picture a Hare; and for this cause we have shewed you already that their ears are long like horns, their voyce is a whining voyce, and therefore Authors call it Vagitum, as they do a young childes, according to the verse of Ovid:

Intus ut infanti vagiat ore Puer.

They rest in the day time, and walk abroad to feed in the night, never feeding near home, either * 1.1202 because they are delighted with forein food, or else because they would exercise their legs in go∣ing, or else by secret instinct of nature, to conceal their forms and lodging places unknown; their heart and bloud is cold, which Albertus assigneth for a cause of their night-feeding: they eat also Grapes, and when they are overcome with heat, they eat of an herb called Lactuca Leporina, and of * 1.1203 the Romans, and Hetrurians, Ciserbita, of the Venetians, Lactucinos; of the French, Lacterones; that is, Hares-lettice, Hares-house, Hares palace; and there is no disease in this Beast the cure whereof she doth not seek for in this herb. Hares are said to chew the cud in holy Scripture, they never drink, but content themselves with the dew, and for that cause they often fall rotten. It is reported by Philippus Belot, that when a Hare drunk Wine, she instantly dyed; they render their urine back∣ward, and their milk is as thick as a Swines, and of all creatures they have milk in udders before they deliver their young.

They are very exceedingly given to sleep, because they never wink perfectly: some Author's derive their name Lagon in Greek, from Laein to see, and thereupon the Graecians have a com∣mon proverb Lagos Catheudon, a sleeping Hare for a dissembling and counterfeiting person, be∣cause the H〈…〉〈…〉 seeth when she sleepeth; for this is an admirable and rare work of Nature, that all the residue of her bodily parts take their rest, but the eye standeth continually senti∣nel. Hares admit copulation backward, and herein they are like to Conies, because they * 1.1204 breed every moneth for the most part, and that many; at that time the female provoking the male to carnal copulation, and while they have young ones in their belly they admit co∣pulation, whereby it cometh to pass, that they do not litter all at a time, but many dayes asunder, bringing forth one perfect, and another bald without hair, but all blinde like other cloven-footed-beasts. It is reported that two Hares brought into the Isle Carpathus, filled that Island with such abundance, that in short time they destroyed all the fruits, whereupon came

the proverb Carpathius Leporem, to signifie them which plow and sow their own miseries.

It falleth out by divine Providence, that Hares and other fearfull Beasts which are good for meat, shall multiply to greater numbers in short space, because they are naked and unarmed, ly∣ing open to the violence of men and beasts, but the cruel and malignant creatures, which live only upon the devouring of their inferiours, as the Lyons, Wolves, Foxes, and Bears, conceive but very seldom, because there is less use for them in the world, and God in his creatures keepeth down the cruel and ravenous, but advanceth the simple, weak, and despised: when the female hath littered her young ones, she first sicketh them with her tongue, and afterward seeketh out the male for copulation.

Hares do seldom wax tame, and yet they are amongst them, which are neither Plaoidae nor Ferae, tame nor wilde, but middle betwixt both, and Cardane giveth this reason of their untameable nature, * 1.1205 because they are perswaded that all men are their enemies. Scaliger writeth; that he saw a tame Hare in the Castle of Mount-Pesal, who with her hinder legs would come and strike the Dogs of her * 1.1206 own accord, as it were defying their force, and provoking them to follow her. Therefore for their meat they may be tamed and accustomed to the hand of man, but they remain uncapable of all di∣scipline, and ignorant of their teachers voyce, so as they can never be brought to be obedient to the call and command of their teacher, neither will goe nor come at his pleasure.

It is a simple creature, having no defence but to run away, yet it is subtile, as may appear by changing of her form, and by scraping out her footsteps when she leapeth into her form, that so she may deceive her Hunters, also she keepeth not her young ones together in one litter, but layeth them a furlong one from another, that so she may not lose them all together, if peradventure men * 1.1207 or beasts light upon them. Neither is she careful to feed her self alone, but also to be defended against her enemies, the Eagle, the Hawk, the Fox, and the Woolf, for she feareth all these naturally, nei∣ther can there be any peace made betwixt her and them, but she rather trusteth the scratching bram∣bles, the solitary woods, the ditches and corners of rocks or hedges, the bodies of hollow trees, and such like places, then a dissembling peace with her adversaries.

The wilde Hawk when she taketh a Hare, she setteth one of her talons in the earth, and with the other holding her prey, striving and wrestling with the Beast untill she have pulled out his eyes, * 1.1208 and then killeth him. The Foxes also compass the poor Hare by cunning, for in the night time when he falleth into her foot-steps, he restraineth his breath, and holdeth in his savour, going forward by little and little, untill, he finde the form of the Hare, and then thinking to surprize her, on a sudden leapeth at her to catch her; but the watchful Hare doth not take sleep after a careless man∣ner, delighting rather in suspition than security, when she perceiveth the approaching of such a guest, (for she windeth him with her nostrils) and thinketh it better to go from home, than make a feast to her foe.

Wherefore she leapeth out of her form and runneth away with all speed she can. The Fox also fol∣loweth, but a far off, and she hearing her adversary no more, betaketh her self to rest again, under some bramble, or other bush, supposing that the ground she hath gotten shall never be recovered of her again: but the Proverb is old and true, Fair and softly goeth far; so the Fox which seldom getteth meat, but winneth it with his wit and his heels, followeth as fast as he can; for a slow pace over-taketh the Hare at rest, which when she perceiveth, forth she goeth again, forsaking her quiet sleep, for the safe-gard of her life, and having gone so much ground as she did before, she betaketh her to rest the second time, hoping that now she hath quit her self from her foe; but the Foxes belly hath no ears, and therefore hunger is to him like a thousand whips, or a whole kennel of Hounds, forcing him forward after his game.

The Hare for her better safegard getteth up into some small tree, being sleepy and weary through the Foxes pursute; the Fox cometh to the tree and shaketh it by the roots, and will not suffer the Hare to take any rest, for he hopeth that time and travel will bring her to his dish; she leaps away again, and letteth no grass grow under his feet, hoping that her heels shall deliver her from the Foxes teeth: After follows the Fox, and at length (as the greater purse over-weigheth the smaller, and the great Horse of War over-wearieth the little hunting Nag,) so doth the lusty limbs of the Fox, out-last the weak legs of the Hare, and when she can go no more, needs must her weakness betray her to her foe, and so was her flight and want of rest like a sickness before her death, and the Foxes pre∣sence like the voyce of a passing bell.

And on the contrary, all the labour of the Fox, like a gentle and kinde exercise for the preparing of his stomach to such a feast. The fift and least kinde of Wolves are also enemies to Hares, and the * 1.1209 Weasil do craftily sport and play with the Hare untill he have wearied him, and then hangeth fast up∣on her throat, and will not lose her hold, run the Hare never so fast, till at last through want of breath, and loss of bloud, she falleth into the hands of her cruel play-fellow, who turneth sport into good earnest, and taketh nothing from her but her bloud, leaving her carcase to be devoured by the hands of others, and in this manner is the silly Hare hunted by beasts: Now let us hear how she is hunted of men.

It is before expressed, that every limb of a Hare is composed for celerity, and therefore she never travelleth but jumpeth, her ears lead her the way in her chase, for with one of them she harkeneth * 1.1210 to the voyce of the Dogs, and the other she stretcheth forth like a sail to hasten her course, always stretching her hinder-feet beyond her former, and yet not hindering them at all; but sometimes when her ardent desire maketh her strain to fly from the Dogs, she falleth into the nets, for such

is the state of the miserable, that while they run from one perill, they fall into another; according to the saying of holy Scripture, Isa. 24. He that scapeth out of the snare, shall fall into the ditch. And this is to be noted, that if the Hare had the wit to run forthright, and never to turn, she could not be so easily over-taken; but because of her love to the place of her breed, there she is taken and loseth her life where she had her beginning: for she preferreth that place above all other for safe∣ty. Again some of the elder Hares; assoon as they hear the Dogs, fly to the tops of the high Moun∣tains, for they more easily run up the hill, then down.

Wherefore the Hunter must studiously avoid that disadvantage, and keep her down in the vallies. In paths and high ways she runneth more speedily, wherefore they must be kept from that also. The Hares of the Mountains do oftentimes exercise themselves in the plain, and through practise grow acquainted with the neerest ways to their own lodging; so that if at any time the husbandmen set upon them in the fields, they dally with them till they seem to be almost taken, and then on a sudden take the neerest way to the Mountains, not suspected by the Hunters, and so take sanctuary in the unaccessible places, whither Dogs nor Horse dare ascend. For the Hares which we keep in the bushes are not able to endure labour, and not very swift (by reason of the pain in their feet) growing fat through idleness and discontinuance of running, they must be hunted on this sort: first of all they go through young woods and hedges, such as grow not very thick, for the thicker hedges they leap over, but when they come to many thick places that they must leap over, they quickly fall down and are tired.

The Dogs first of all go from them carelessly, because they cannot see them through the trees, but suffer them to run in the Woods following a far off by the scent, untill at last they get the sight of her, and through their better exercise and skill, easily overtake her: but the campestrial or Field-hare being leaner of body, and oftner chased, is taken with more difficulty, by reason of her singular agility, she therefore when she begins her course, leapeth up from the ground as if she flew; afterward passeth through brambles and thick bushes with all expedition; and if at any time she come into deep grass or corn she easily delivereth her self and slideth through it. And as it is said of the Lyons, that with their tails they stir up their strength and courage; so are the ears of this Beast like Angels wings, Ships sails, and rowing Oars, to help her in her flight; for when she runneth she bendeth them backward, and useth them in stead of sharp spurs to prick forward her dulness, and in her course she taketh not one way, but maketh heads like labyrinths to circumvent and trouble the Dogs, that so she may go whither she will, always holding up one ear, and bending it at her pleasure to be the moderator of her chase. Neither is she so unprovident or prodigal of her strength, as to spend it all in one course, but observeth the force of her prosecutor, who if he be slow and sluggish, she is not profuse of her celerity, but only walketh gently before the Dogs, and yet safely from their clutches, reserving her greatest strength to her greatest necessity; for she knoweth that she can out-run the Dogs when she pleaseth, and therefore it is a vain conceit to trouble her self more then she is urged. But if there be a Dog following her more swiftly then the residue, then she setteth forward with all the force she can, and when she hath left both Hunters and Dogs a great way behinde her, she getteth to some little hill or rising of the earth, there she raiseth her self upon her hinder legs, like a Watch-man in his Tower, observing how far or near the enemy approacheth, and perceiving that she is delivered from persuit of all danger, seemeth to deride the imbecillity of their forces.

The younger Hares by reason of their weak members, tread heavier upon the earth then the elder, and therefore leave the greater savour behinde them: and in ancient time, if the Hunters had taken a young Leverit, they let her go again in the honour of Diana. At a year old they run very swift, and their savour is stronger in the Woods then in the plain fields.

The Hare is followed by the foot and so descryed, especially in soft grounds or high-ways, but if they go to the Rocks, to the Mountains, or to the hollow places, they are more un∣certain, if they ly down upon the earth (as they love to do) in red fallow grounds they are ea∣sily descryed.

When they are started in the plain fields they run far, but in the Woods they make short courses: If they hear the Dogs, they raise themselves on their legs and run from them; but if fearful imagi∣nation oppress them, as they oftentimes are very sad and melancholy, supposing to hear the noise of Dogs where there are none such stirring, then do they run to and fro, fearing and trembling, as if they were fallen mad.

Their footsteps in the Winter time are more apparent then in the Summer, because as the nights be longer, so they travel farther: neither do they smell in the Winter mornings so soon as it is day, untill the frost and ice be thawed, but especially their footsteps are uncertain in the full Moon, for then they leap and play together, scattering and putting out the savour; nor in the Spring time also when they do ingender, they confound one anothers footsteps by multitude.

They which will go forth to hunt or take pleasure in that pastime, must rise early, lest they be deprived of the smell of her footsteps, so shall not the Dogs be able any way to finde the Hare, nor the Hunters their game and pastime: for the nature of the footstep remaineth not long, but sud∣denly in a manner vanisheth away every hour. Again, they must set the Hils and Rocks, the Rivers, and also the Brooks with nets and gins, thereby as it were stopping up the starting holes, paths, and ways, wherein the Hare for the most part trusteth, whether they be broad or narrow: The best time for the effecting and bringing hereof is after the Sun-rising, and not in twylight or

break of the day, lest the nets be set neer the Hares form, and she be scared away, but if they be set a far off, there is no danger of her departure after the Sun is up, because then she giveth her self to sleep: the nets must be set on this manner, let the rodes be pitched up∣right, fastning their snares to the tops, raising the net in the middle, and hang a long stone at one side, that when the Hare is in the net she may not go out again. When the Hare is raised, he which followeth her to the nets, must drive her in with a great cry, and being in the net, he must gently restrain the Dogs, and make signification to the hunter that she is taken, or else if it fail, let him shew the contrary.

The keeper of the nets must keep silence, lest by hearing of his voice she be averted, and the hunter must take the Dogs and go to the forme, there to start the Hare; and the fashion was in ancient time among the Pagans, first of all to call upon Apollo and Diana, (their imagined Gods of hunting) to speed their sport, and to whom they promised part of their game. But when the Dog is sent forth, and after much winding and casting about, falleth into the footstep of the Hare, then let him loose another, and seeing them run in one course, uncouple all the Hounds, let him follow after, speaking to his Dogs by name, saying now A, then B. Hoika C. and such like words of Art, not pressing them too eagerly at the beginning, but gently encouraging them to the pursuit.

The Dogs take this for a sign of joy, and being glad to gratifie their Masters run along with a gal∣lant cry, turning over the doubtful footsteps; now one way, then another, like the cuts of Inden∣tures, through rough and plain, crooked and straight, direct and compass, wagging of their tails, and glistering with their eyes, untill they finde the Hares form: then they make signification thereof to the hunter with their tails, voices, and paces; now running together, now standing still divided asunder, they set upon the beast, who suddainly riseth and turns the cry of the Hounds after her flight, then must the Hunters cry out, Jo Dogs, there boyes, there, Jo, A, Jo, B, Jo, C, and the shor∣test word is fittest to applaud the Dogs.

Let the Hunter also run after, so as he never meet the Hare and trouble the hounds, the poor Hare gets her out of sight, and runs to the place where she was first started, but if she fall into the nets by the way, the keeper of the nets must give token to the Hunters by his hollowing voice, after the usual manner of woodmen: O oha, O ohe, that the game is at an end, and then call the Dogs by name. If the Hare run far, and stand long on foot, and if the Dogs passe over the Hares footsteps and discry them not, then must the Hunter recall them with a peculiar hunting term, and lead them to the place, or casting himself about it as near as he can, rebuking the Dogs that range at uncertain∣ties, and exhorting them that be diligent; who when they have found the footings again, run on as before, with all alacrity. In the mean season let the Hunter stand still till the Dogs do infallibly demonstrate unto him that they have found the game again, then let the Hunter proceed as before, exhorting his Dogs to the sport, and if it last all day, the Hunter must regard that he restrain and keep the Dogs to the wearied Hare, lest if they start a fresh one, their labour be lost. If it be in Summer about noon, let him rest his Dogs for strengthning of their feet till the heat be over; if it be snowie weather, and the winde set Northerly, the footsteps remain long and are not easily melted, but if the South winde blow, the footsteps are very quickly shortned: and neither when the snow falleth fast, or the winde bloweth strong, must the Dogs be led forth to hunting, for the snow burneth the Dogs nose, and the frost killeth the heat of the Hares foot; then let the Hun∣ter take his nets and some other companion with him, and go to the Woods or Mountains, tracing out the footsteps of the beast in the snow unto the form, which is in some steep or shadowed place, where the windes blow over the snow, for in such places doth the Hare seek her lodging; having found it, let him not come too neer, lest he raise her from her seat, but cast round about, and if he find no footings from that place, he may take it for granted that the Hare is found.

Having so done, let him leave her, and seek another before the snow be melt, and the footings dashed, having respect to the time of the day, that so he may inclose and take them before the evening: then let him draw his nets round about them, compasing the whole plat wherein she resteth, and then raise her from her stool: if she avoide the net, he must follow her by the foot unto her next lodging place, which will not be far off, if he follow her close, for the snow doth weary her and clot upon her hinder feet, so as the Hunter may take her with his hand, or kill her with his staffe.

Blondus showeth another way of taking Hares: The Hunters spread and divide themselves by the untilled and rough wayes, leading a Gray-hound in a slip, beating the dushes, hedges, and thorns, and many times sending before them a quick smelling Hound, which raiseth the Hare out of her muse, and then let go the Gray-hound with hunting terms, and cryes, exhorting him to follow the game; and many times the Dogs tear the Hare into many pieces, but the Hunters must pull them bleeding from the mouth of their Dogs.

Others again lie in wait behinde bushes and trees to take the Hare on a sudden, and some in the Vineyards, for when they are fat and resty, they are easily overtaken, especially in the cold of Win∣ter. Cyrus (as appeareth in Xenophon) was taught to make ditches for the trapping of Hares in their course, and the Eagles and Hawkes watch the Hare when she is raised and hunted by the Hounds; and set upon her on the right side, whereby they kill and take her, so that it is true which was said at the beginning, that Hares are hunted by Men and Beasts.

Having thus discoursed of Hunting and taking of Hares, now it followeth also in a word or two * 1.1211 to discourse of Parks or inclosed Warrens, wherein Hares Conies, Deer, 〈…〉〈…〉ores, and other such beasts may alwayes be ready, as it were out of a store house or Seminary, to serve the pleasure and use of their Masters. Grapaldus saith, that the first Roman that ever inclosed wilde beasts, was Fulvius Harpi∣nus, and Gellius saith, that Varro had the first Warren of Hares: the manner was (saith Columella) that Richmen possessed of whole Towns and Lordships, neer some Village, inclosed a piece of land by pail, mudwall, or bush, storing the same with divers wilde beasts, and such a one there was in the Lordship that Varro bought of Marcus Piso in Tusculanum; and Quintus Hortensius saw at Lauretum a wood inclosed, containing fifty Acres, wherein were nourished all sorts of wilde beasts, within the compass of a wall.

Quintus Althea commanded his Forrester to call the beasts together before him, and his guests sit∣ting at Supper, and instantly he sounded his pipe, at the voice whereof there assembled together a great company of all sorts, to the admiration of the beholders. Quintus Fulvius had a Park in Tar∣quinium, wherein were included not only all the beasts before spoken off, but also wilde Sheep, and this contained forty Acres of ground besides he had two other, Pompeius erected a Parke in France, containing the compass of three thousand paces, wherein he preserved not only Dear, Hares, and Conies, but also Dor-mise, Bees, and other Beasts: the manner whereof ought to be thus; first that the wals or pales be high, or close joynted, so as neither Badgens, nor Cats may creep through, or Wolves, or Foxes, may leap over: Wherein ought also to be bushes, and broad trees for to cover the beasts against heat and cold, and other secret places to content their natures, and to defend them from Eagles and other ravening Fowls: In which, three or four couple of Hares do quickly multi∣ply into a great Warren. It is also good to sow Gourds, Miseline, Corn, Barly, Peas, and such like, wherein Hares delight and will thereby quickly wax fat. For their fatting the Hunters use another devise, they put Wax into their ears, and so make them deaf, then turn them into the place where they should feed, where being freed from the fear of sounds (because they want hearing) they grow fat before other of their kinde.

Concerning the use of their skins, in some Countries they make sleeves and breeches of the〈…〉〈…〉, * 1.1212 especially lynings for all outward cold diseases, Heliogabalus lay upon a bed filled with flew or wool of Hares, for than that, there is nothing more soft, for which cause the Gregians made soungat thereof, to clense the eyes of men. The Goldsmiths use the feet or legs of Hares in stead of brushes or brooms, to take of the dust from their plate. The flesh of Hares hath ever been accounted a delicate meat (among all other four-footed beasts) as the Thrush among the fowls of the air, according to the saying of Marlial:

Inter aves Turdus, si quis me judice cartet, Inter quadrupedes, gloria prima lepus.

In ancient time (as Coelius saith) the Britans were forbidden to eat Hares, like as the Jews by the law of Moses, Lev. 11. Deut. 14. Plutarch enquireth the reason why the Jews worship Swine, and Hares, because they did not eat their flesh: whereunto answer was made. that they abstained from Hares, because their colour, ears and eyes, were like Asses; wherein the ignorance of Gods law ap∣peared, for they abstained from Hares at Gods commandment, because they were not cloven-footed, for the Egyptians accounted all swift creatures to be partakers of Divinity.

Their flesh ingendereth thick bloud, therefore it is to be prescribed for a dry diet, for it bindeth the belly, procureth urine, and helpeth the pain in the bowels: but yet it is not good for an ordinary diet, it is hot and dry in the second degree, and therefore it nourisheth but little being so hard, as Gallen witnesseth.

The bloud is far more hot then the flesh, it is thin, and therefore watery like the bloud of all fear∣full beasts; the hinder parts from the loins are most delicate meat, called in L〈…〉〈…〉, Pulpamentum, it was * 1.1213 wont to be dressed with salt, and Coriander seed, yet the forepart is the sweeter, for the manner of the dressing whereof I leave to every mans humour. It was once believed that the eating of the hinder loins of a Hare would make one fair, or procure beauty, whereupon Martial received a Hare from Gellia a friend of his with this message;

Fermosus septem Marce diebus eris.

And he retorted the jest in this manner upon Gellia;

Si me non fallis, si verum (lux mea) diois, Ed••sti nunquam, Gellia, tu leporem.

Lampridius writeth that a certain Poet played upon Alexander Severus the Emperour for eating Hares flesh, which made him fair, whereas in truth he was very black; In this manner:

Pulabrum qu〈…〉〈…〉d vides esse nostrum regem, Quem Syrum suum detulit propago,

Venatus facit, & lepus comesus, Ex quo continuum capit leporem.

The Emperour seeing those Verses, for Emperours have long ears and hands, made answer unto them as followeth;

Pulchrum quod putas esse vestrum regem Vulgari (miserande) de fabella, Si verum putas esse, non irascor; Tantum tu comedas velim lepusculos, Vt fias animi malis repulsis Pulcher, ne invideas livore mentis.

If any man finde fault with the Emperours Verses, Erasmus hath already answered the objection, that Kings and Emperours are not subject to laws of versifying; besides his answer was in Greek, and this but translated.

The eating of Hares procureth sleep, and thus much for the flesh and parts. The Epithets of a Hare expressing their natures are, Eared, trusting their feet, fearful, careful, fruitful, flying, raging, unhorned, little, crafty, tender, sharp-smelling, swift, whining, and wandring, besides many other * 1.1214 Greek names. When Xerxes gathered his Army to go against Grecia, a Mare brought forth a Hare, which foreshewed that great Army should work no strange effect. And another Mare of three * 1.1215 years old brought forth an Hare which spake as soon as it was littered, biting her mother with her teeth, and killing her, and while they looked upon her, sucking her dams bloud, feathers grew out of her back in fashion of wings, which being done, the monster lifting up the voice, spake in this manner; Fundite jam lachrymas & suspiria miseri mortales, ego hinc abeo: that is to say, O ye wretched mortal men weep and sigh, I go away: at which words she flew away and was never seen more.

There were present at the sight hereof seven publick notaries, which called witnesses and made instruments thereupon, (as Antonius Bautius writeth in his Epistle to Petrus Tolet us of Lyons in the year 1537. in December:) whereunto the said Tolet us made this answer, The dayes shall come (saith he) except the mercy of God prevent them, that children shall think they do obedience to their Parents if they put them to death.

They shall grieve because they were born, and say they are adulterate, as the Hare that was born of the Mare. Likewise it is reported by Lisander, that when the Corinthians refused the con∣duct of the Lacdemonians, and the Lacedemonians besieging the City, fell to be very much afraid, and unwilling to scale the wals; whiles they stood in this amaze, suddenly a Hare leaped out of the town ditch; which thing when Lisander saw, he exhorted his Souldiers, saying, Be not afraid (O ye Spartant) of this sluggish and unexercised people, for you see they stir not out of the City, but suffer Hares to lodge under their wals; whereupon came the proverb (Dormire lepores sub moenibus) Hares sleep under their wals, to signifie a slothfull, secure, sluggish, idle, and unthrifty people.

The Eagles of Norway lay their young ones in Hares skins, which themselves pull off. There is also a bird in Scythia; about the bigness of a Bustard, which bringeth forth two at a time, and keepeth them in a Hares skin which he hangeth upon a bough. Hares were dedicated to love, because (Xenophon saith) there is no man that seeth a Hare but he remembreth what he hath loved.

They say the City Bocas of Laconia was builded by a sign of good fortune taken from a Hare, for when the Inhabitants were driven out of their Countrey they went to the Oracle to de∣sire a place to dwell in, from whom they received answer, that Diana should shew them a dwel∣ling place: they going out of their Countrey a Hare met with them, which they consented to follow, and there to build where the Hare should lodge, and they followed her to a Myrtle tree, where the Hare hid her self, in which place they builded their City, and ever afterwards retained with veneration a Myrtle tree. And thus I will conclude this moral discourse of Hares, with that Epigram of Martial made upon occasion of a Hare that in sport passed through the mouth * 1.1216 and teeth of a tame Lion, saying that she was ambitious in offering her life to the Lions teeth in this wise:

Non facit ad saevos cervix nisi prima leones, Quid fugis hos dentes, ambitiose lepus? Scilicet a magnis ad te descendere tauris, Et quae non cernunt frangere colla velint. Desperanda tibi est ingentis gloria fati: Non potes hoc tenuis praeda sub hoste mori.

The powder of a Hare with oil of myrtle, driveth away pain in the head, and the same burned cureth the Cough: the powder thereof is good for the stone in the bladder: also the bloud and * 1.1217 fime of a Hare burnt in a raw pot to powder, afterwards drunk fasting with Wine and warm water,

it cureth the stone: and Sextus saith, he made triall of it by putting a spoonful of the powder in∣to water wherein was a sand stone, and the same stone did instantly melt and dissolve: so likewise a young Hare cut out of the dams belly and burnt to powder, hath the same operation. A wastcoat made of Hares skins straighten the bodies of young and old: also the same dipped in Oil laid to the sore places of a Horses legs where the skin is off by over reaching, it often cureth the sore: the bloud taken warm out of the body amendeth Sun burning, freckles, pimples, and many other faults in skin and face; which C〈…〉〈…〉sus prescribeth to be done, first by washing the place many hours toge∣ther, in the morning with the bloud, and afterwards anointing it with oil: the same virtue is in the fat of Swans mingled with oil, according to the saying of Serenus:

Cygnaeos adipes hilarl misceto Lyaeo, Omne malum propere maeuloso ex ore fugabis, Sanguine vel leporis morbus delabitur omnis.

It also cureth and taketh away the thick skin of the eye, it adorneth the skin, produceth hair in bald places, and easeth the Gowt.

Orno cutim, produce piles, & sedo 〈…〉〈…〉gram, Sanguine si fuerint membra peruncta meo.

It being sryed, helpeth the Bloudy flux, Ulcers in the bowels, and old laske, and taketh away the poison of an arrow; it being anointed upon a hot outward Ulcer, it ripeneth it. After a batli, it cureth a great Leprosie by washing. The Rennet of a Hare stayeth looseness, the flesh is profitable for Ulcers in the bowels, it breaketh the stone being beaten, and being decocted like a Fox easeth the Gowt and the shrinking up of the sinews. The fat with the flowers of beans beaten together, draweth thorns out of the flesh: If a nail stick in the sole of the foot, beat together the fat of a Hare and a raw Sea-crab, then lay it to the place, and right against it upon the same foot lay also two or three Bean flowers, and let it lie a day and a night, and so it shall be cured: and the same draweth a poisoned Arrow out of a Horse; Andreas reporteth to Gesner, that he hath often heard that the sewet of a Hare layed to the crown of a Womans head, expelleth her secunds, and a dead childe out of the womb. The powder made of this wool or Hair stancheth bleeding, if the hairs be pulled off from a live Hare, and stopped into the nose.

The powder of the wool of a Hare burned mingled with the Oil of Myrtles, the gall of a Bull, and Allum warmed at the fire, and anoint it upon the head, fasteneth the hair from falling off: also the same powder decocted with hony, helpeth the pain in the bowels, although they be broken: being taken in a round ball the quantity of a Bean together; but these medicines must be used every day.

Arnoldus preseribeth the hair to be cut short, and so to be taken into the body against burst∣ness: A perfume made of the dung and hairs of a Hare, and the fat of a Sea calfe, draweth forth Womens flowers. The seed of a wilde Cowcumber, and an Oyster shell burned, and put into Wine, mingled with the hair of a Hare, and wool of a Sheep, with the flower of Roles, cureth inflamati∣ons of Womens secrets after their child-birth. Also Hippocrates prescribeth the shell of a Cuttle∣fish to be beaten into Wine and layed in Sheeps wool and Hares hair, helpeth the falling down of the womb of a Woman with childe. If a mans feet be scorched with cold, the powder of a Hares wool is a remedy for it. The head of a Hare burned and mingled with fat of Bears and Vinegar, caureth hair to come where it is fallen off, and Galen saith that some have used the whole body of a Hare so burned and mingled for the foresaid cure, being layed in manner of a plaister.

By eating of a Hares head, the trembling of the Nerves and the losse of motion and sense in the members receiveth: singular remedy. There things also preserve teeth from aking: the powder of a Hares head burned with salt mingled to gether, rubbed upon the teeth, or if you will put thereunto the whitest Fennel, and the dryed beans of a Cutle fish.

The Indians burn together the Hares head and Mice for this purpose. When ones mouth smelleth strong, this powder with Spick〈…〉〈…〉rd asswageth the smell. The brain is good against poison. The heart of a Hair hath in it a theriacal virtue also. The brain is proved to have power in it for com∣forting and repaining the memory. The same sod and eaten helpeth trembling which happen in the accessions; of sickness, such an one as is in the cold shaking fit of an Ague: It is to be noted, that all trembling hath its original cause from the infirmity or weakness of the Nerves, as is apparent in old age, although the immediate causes may be some cold constitution, as abundance of cold humors, drinking of cold drink, and such like; all which tremblings are cured by eating the brain of a Hare roasted, (saith Dioscorides and E〈…〉〈…〉a.) It also helpeth children to breed teeth easily, if the gums be rubbed therewith, for it hath the same power against inflamation, that hony and better hath: being drunk in Wine and the stones thereof rosted and eaten, it is good for him that hath any pain in his bladder, and if the Urine exceed ordinary, for staying thereof, take the brain hereof to be drunk * 1.1218 in wine.

The tooth of a Hare layed to that part where the teeth ake, easeth them. Take the Maw with the dung, in it, and wash it in old wine so as the dung may mingle there with, and then give it to * 1.1219 one sick of the Bloudy-flux, and it shall eare him. The Rennet hath the same virtue that is in a Calves

or Kids, and whereas Nicander praiseth it in the first place, for the virtue it hath in it against poison, Nicoon an ancient Physitian giveth it the second place, for it is full of sharp digesting power, and there∣fore * 1.1220 hath a drying quality. It dissolveth the congealed and coag〈…〉〈…〉ted milk in the belly, and also clotted bloud within in the stomach more effectually then the Re••net of any other beast, being al∣way the better for the age.

Being mingled with Vinegar, it is drunk against poison; and also if a Man or Beast be anointed with it, no Serpent, Scorpion, Spider or wilde Mouse, whose teeth are venomous will venture to sting * 1.1221 the body so anointed; or else inwardly take thereof three spoonfuls with Wine against the said b••∣tings, or of any Sea-fish or Hemlock after the wound received; and with Vinegar it is soveraign a∣gainst all poison of Chamaeleons, or the bloud of Buls.

The same being drunk in Vinegar, or applyed outwardly to womens breasts, disperseth the co∣agulated milk in them: also being mingled with Snails, or any other shelfish, which feed upon green herbs or leaves, it draweth forth Thornes, Darts, Arrowes, or Reeds out of the belly: or mingled with gum of Frankincense, Oil, bird lime, and Bees-glew, of each an equall quantity with Vinegar, * 1.1222 it stancheth bloud, and all issues of bloud flowing out of the belly: and it also ripeneth an old sore, according to the saying of Serenus;

Si inducas leporis aspersa coagula vino.

Being layed to the Kings evill in Lint with Vinegar, it disperseth and cureth it: also it healeth Cankers, it cureth a Quartan Ague; also mixed with Wine and drunk with Vinegar, against the Falling evill and the stone in the bladder: If it be mixed with Sagapanum and Wine Amyny, and infu∣sed into the ears, giveth help, as also the pain of the teeth. It dissolveth bloud in the lights, and easeth the pain of bloud congealed in your stomach: when one spitteth bloud, if he drink Samia and Myrtle * 1.1223 with the Rennet of a Hare, it shall give him very present ease.

The latter learned Physitians take a drink made of Vinegar and Water, and give it warm to eject and expell bloud out of the Lights; and if any drop thereof cleave in the bowels, then do they three or four times together iterate this potion, and after apply and minister all binding astringent me∣dicines and emplasters, and for the Bloudy flux it is good to be used: It is held also profitable by Dioscorides and other the ancients, that if the pap or brest of a Woman be anointed therewith, it stay∣eth the sucking Infants looseness in the belly, or else given to the childe with Wine, or (if it have an Ague) with Water.

There is, saith Aristotle, in the Rennet a fiery quality, but not in the highest degree, for as fire dissolveth and discerneth, so doth this in milk distinguish the airy part from the watery, and the watery from the earthy: Wherefore when one tasteth an old Rennet, he shall think he tasteth an old putrified Cheese, but as leaven is to bread, which hardneth, joyneth, and seasoneth the same, so is Rennet to Cheese; and therefore both of them have the same qualities of dissolving and binding; Galen affirmeth that he cured one of Gowty tumours and swellings, by applying thereunto old and strong putrified Cheese beaten in a morter, and mixed with the salted fat or leg▪ of a Swine. If a Man sick of the Bloudy flux drink thereof in a reer Egge two scruples for two dayes together fasting, it will procure him remedy.

For pacifying the Colick, drink the Rennet of a Hare: the same mingled with Goose grease, stay∣eth the incontinencie of Urine, it also retaineth womens flowers. If it be drunk with Vinegar it helpeth the seconds, and being applyed with Saffron and the juyce of Leeks, driveth a dead childe ou•• of the womb. If it be drunk three or four dayes together after childe-birth, it causeth barrenness. There are (saith Pliny) a kind of Wormes which being bound to Women before the Sun rising in a Harts skin, cause them that they cannot conceive: this power is called Asocion.

Masarius saith, that if a Woman drink this Rennet to her meat before she conceive with childe, she should be delivered of a Male child: and such is the foolish opinion of them which affirm at this day, that if men eat parsly or white buds of black ivie, it maketh them unable to carnall co∣pulation.

The Rennet of a Hare easeth and disperseth all tumors and swellings in Womens brests▪ the Lights of a Hare powdred with salt, with Frankincense, and white wine, helpeth him that is vexed with * 1.1224 the Falling sickness, if he receive it thirty dayes together. Sextus ascribeth the same remedy to the Hart, and Pliny commendeth the Lights to heal the pain in the eyes. Being drunk in powder, it cureth the secrets. If the heels be troubled with Kibes they are healed with the fat of Bears; but if they be wr••ng with a cold, they are healed with the dust of a Hares hair, or the powder of the Lights; Likewise when the foot is hurt with st••ait shooes, it hath the same operation. The ancient Mag•• took the skin of an Oxe in powder, with the Urine of Boyes, and sprinkled it on the 〈◊〉〈◊〉 of their feet, binding the heart of a Hare to the hands of him that hath a Quartan Ague: and some cure it by hanging the heart of a young Hare or Leveret to the neck or arme, in the beginning of the fit of * 1.1225 him that is so visited. The heart of a Hare dried mixed with Frankineense or Manna〈…〉〈…〉 white wine drunk thirty dayes together, cureth the Falling sickness.

For the pain in the belly take the same medicine, and drunk with warm water mingled with Samia, cureth the fluxes of women; also if a man that hath the flux eat the Liver of a Hare dipped * 1.1226 in sharp Vinegar it helpeth him if he be Liver sick: or if one have the Falling sickness, eat the quan∣tity of an ounce thereof, and it helpeth him. The Gall of a Hare, the Heart, Lungs, Lights and Liver

of a Weasel, mixed together, three drams, one dram of Castoreum, four drams of Myrrha; a dram of Vinegar and Hony beat together, cureth him that hath a swimming or dizziness in his brain. The gall newly taken forth mingled with a like portion of hony, and warm in the skin of an onion, and * 1.1227 so put into the ear, giveth remedy to him that can hear nothing.

If he that is sick in the milt, that is, if it be over hard, swallow down the milt of a Hare not touch∣ing it with his teeth, or seeing it with his eyes, it cureth him. The belly of a Hare with the intrails tosted and burned in a frying-pan mixed with Oil, and anointed upon the head, restoreth decayed hairs. The reins of a Hare inveterated and drunk in Wine, expelleth the stone, and being sod, cut and * 1.1228 dryed in the Sun, helpeth the pain in the reins, if it be swallowed down and not touched with the teeth. The reins of a Hare, and of a Moor-hen, cureth them that are poisoned by Spiders, the stones of a Hare roasted and drunk in Wine, stayeth the incontinency of Urine. In the pain of the loins, and of the hip bones, they have the same operation. The secrets and stones of Hares are given to Men and Women to make them ap••er to copulation and conception, but this opinion hath no other ground beside the foecundity of the beast that beareth them. They which carry about with them the ankle bone of a Hare, shall never be pained in the belly (as Pliny saith) So likewise Sextus and Marcellus.

Take the ankle bone out of a live Hare, and hairs from her belly, therewithal make a threed and bind the said bone to him that hath the Colick, and it shall ease him. The said bone also beaten to powder is reckoned among the chief remedies against the stone. When Women have hard travel, put it into Cretick-wine with the liquor of Penyroyal, and it procureth speedy delivery, being bound to the benummed joynts of a mans leg bringeth great ease: so also do the feet being bruised and drunk in warm Wine, relieve the arteries and shortness of breath: and some belive that by the foot of a Hare cut off alive, the Gout is eased.

The fime of a Hare cureth scorched members, and whereas it was no small honour to Virgins in ancient time, to have their brests continually stand out, every one was prescribed to drink in Wine or such other things, nine grains of Hares dung: the same drunk in Wine in the evening stayeth Coughing in the night; in a potion of warm wine it is given to them that have the Bloudy flux, likewise if a man be sick of the Colick, and drink three pieles thereof in sweet Wine, it procureth him much ease: being decocted with hony and eaten every day, the quantity of a Bean in desperate cases, mendeth Ruptures in the bowels.

Asclepiades in his medicine whereby he procured fruitfulness to Noble Women, he gave them four drams of Myrrha, two drams of Flower-deluce, two of Hares dung, confected with Collyrial water, & so put up into their bellies after ceasing of the flowers, before they lay with their Husbands. Albertus and Raphael prescribe this medicine to help a woman that wanteth milk in her brests, Crystal, white Mustard-seed, and Hares dung put into broath made with Fennel.

Of the HEDGE-HOG.

FOrasmuch as there be two sorts of Hedge-hogs, one of the Sea, and another of the Land, our * 1.1229 purpose in this place is only to discourse of the Land Hedge-hog, the Hebrews call him Kipod, which in the 14. of Isa. and Zepha. 2. is so translated by the Septuagints; although that some of the Hebrews would have it to signifie, a ravening bird, but seeing that I find the word Kapaz in most Hebrew dictionaries to signifie Claudere and Contrahere, and that is most proper to shut up and draw together, I do rather believe that the proper meaning thereof is a Hedge-hog, because this beast so draweth it self together, when it is in danger, as we shall hear more at large afterwards, according to the old Verse;

Implicitumque sinu spinosi corporis erem.

The Arabians call him Ceufud, or Coufed; the Caldeans, Caupeda; the Septuagints, Mugale. Silvaticus calleth it Agilium; Avicen, Aduldus, and Ali••erha signifieth a great Mountain Hedge-hog: the Gre∣cians, Cher, and Acanthonocos, or Echinos, by reason of the prickes upon his back. The Latines, Echinus, Ericius, Ricius, Herix, and Erinaceus; the Italians, Riccio, and Rizo; the Spaniards, Erizo; the Portingals, Ouriso, or Orizo, Cache, because of hiding themselves; the French, Herison; the Germans, Igal, as in lower Germany; in Holland, Een Yjeren Verchen; in English a Hedge-hog, or an Ʋrchine; by which name we call a Man that holdeth his neck in his bosome: the Italians, Gess, Malax: and the Illyrians, Azvuiier, Zatho, and O••zischax. So then for the entrance of our discourse, we take it for granted, that Herinaceus and Echinus signifie one thing, except one of them signifie that kinde which is like to a Hog, and the other that kinde which is like to a Dog, for they differ in place, or in habitation: some of them * 1.1230 keep in the Mountains, and in the Woods or hollow trees, and other about Barnes and Houses: in the Summer time they keep neer Vineyards and Bushie places, and gather fruit, laying it up a∣gainst * 1.1231 Winter.

It is about the bigness of a Cony, but more like to a Hog, being beset and compassed all over with * 1.1232 sharp thorny hairs, as well on the face as on the feet: and those sharp prickles are covered with a kind of soft mosse, but when she is angred or gathereth her food she striketh them up by an admi∣rable instinct of nature, as sharp as pins or needles: these are hair at the beginning, but afterwards

grow to be prickles, which is the lesse to be marvelled at, because there be Mise in Egypt (as Pliny saith) which have hair like Hedge-hogs. It hath none of these prickles on the belly, and therefore, when the skin is off, it is in all parts like a Hog.

His stones are inward

[illustration]

and cleave to his loins * 1.1233 like as a birds, he hath two holes under his tail, to eject his excrements, which no creature living hath besides him. His meat is Apples, Wormes, or Grapes; When he findeth apples or grapes on the earth, he rowleth himself upon them, un∣till he have filled all his prickles, and then carry∣eth them home to his den, never bearing a∣bove one in his mouth. And if it fortune that one of them fall off by the way, he likewise shaketh off all the resi∣due, and walloweth up∣on them afresh, untill they be all setled upon his back again, so forth he goeth, making a noise like a cart wheele. And if he have any young ones in his nest, they pull off his load wherewithal he is loa∣ded, eating thereof what they please, and laying up the residue for the time to come.

When they are nouri∣shed at home in houses and brought up tame, they drink both milk and Wine: But there is an Herb (called Potoma∣giton) whereof if they tast, they die presently.

When they are in car∣nall * 1.1234 copulation they stand upright, and are not joyned like other beasts, for they imbrace one another, standing belly to belly: but the prickly thornes upon their backs will not suf∣fer them to have copu∣lation like Dogs or Swine, and for this cause they are a very little while in copulation, be∣cause they cannot stand long together upon their hinder legs. When the female is to bring forth her young ones, and feeleth the natural pain of her delivery, she pricketh her own belly, to delay and put off her misery, to her further pain, whereupon came the proverb (as Erasmus saith) Fchinus partum differt, the Hedge-hog putteth off the littering of her young; which is also applyed against them which put off and defer those necessary works, which God and nature hath provided

them to undergo; as when a poor man deferreth the payment of his debt, untill the value and sum grow to be far more great then the principal.

The inward disposition of this beast, appeareth to be very crafty and full of subtlety, by this, be∣cause * 1.1235 (Lycophron saith) that Nauplius had a cunning crooked wit, and was called by him a Hedge-hog. When they hide themselves in their den, they have a natural understanding of the turning of the winde, South and North, and they that are nourished came in houses, immediately before that change remove from one wall to another; the wilde ones have two holes in their cave, the one North, the other South, observing to stop the mouth against the winde, as the skilful manner, to steer and turn the rudder or sails, for which occasion Aristotle saith, that some have held opinion, that * 1.1236 they do naturally foreknow the change of weather.

There is mortal hatred betwixt the Serpent and the Hedge hog, the Serpent seeketh out, the * 1.1237 Hedge-hogs den, and falleth upon her to kill her, the Hedge-hog draweth it self up together round like a foot-ball, so that nothing appeareth on her but her thorny prickles; whereat the Serpent biteth in vain, for the more she laboureth to annoy the Hedge-hog, the more she is wounded and harmeth herself, yet notwithstanding the height of her minde, and hate of her heart, doth not suffer her to let go her hold, till one or both parties be destoyed.

The Hedge-hog rowleth upon the Serpent piercing his skin and flesh, (yea many times tearing the flesh from the bones) whereby he scapeth alive and killeth his adversary, carrying the flesh upon his spears, like an honorable banner won from his adversary in the field. The Wolf also is afraid of, and flyeth from the Hedge-hog; and there is also a story of hatred between the Hare and the Hedge-hog, for it is said, that a Hare was seen to pluck off the prickles from the Hedge-hog, and leave her bald, pieled and naked, without any defence. The Fox is also an enemy to the poor, Hedge-hog, and lyeth in wait to kill it, for the proverb is true, Multa novit Vulpes, Echinus vero unum, magnum; that is to say, the Fox knoweth many devises to help himself; but the Hedge-hog knows but one great one, for by rowling up her self (as before said) she opposeth the thorns of her back▪ a∣gainst the Foxes teeth: which alone were sufficient to secure her from a greater adversary; but the wily Fox perceiveth that he can no where fasten his teeth without danger of himself, pisseth upon the Hedge-hogs face and poisoneth her: whereupon the poor beast is forced to lay open himself, and to take breath against the Foxes stinking excrement: which thing the Fox espying, loseth no oppor∣tunity, but presently teareth the Hedge-hog in pieces; thus the poor beast ayoiding the poison, falleth into the mouth of her enemy.

The manner of Hedge-hogs is, that whensoever they are hunted by Men, they draw up their legs and put down their head to the mossie part of their belly, so as nothing of them can be taken but their prickles: and perceiving that shift will not serve the turn, but their case growing desperate, they render out of their own bodies a certain urine hurtful to their skin and back, envying that any good thereby should ever come to mankinde; and therefore seeing they naturally know the manifold uses of their own hides, here is the cunning of her hunting, to cause her first of all to render her urine, and afterward to take her, for the urine maketh the thornes of her back to fall off every day, and therefore they take this course for their last, refuge. But in these cases the Hun∣ters must poure upon the Hedge-hog warm water, for feeling warmth she presently unfolds her self, and lyeth open; which the Hunter must observe, and instantly take her by one of her hinder legs, so hanging her up till she be killed with famine; otherwise there cometh no benefit by her taking.

With the same skin flead off, brushes are made for garments, so that they complain ill which affirm, that there is no good or profitable condition coming to mankind by this beast. Again this is to be reserved and used for dressing of flax (as Massarius saith) and also it is set upon a * 1.1238 Javeline at the dore to drive away Dogs. In ancient time they did not eat the flesh of Hedge-hogs, * 1.1239 but now a dayes men eat thereof, (of them which are of the swinish kind) When the skin is off their bodies, they scald it a little in Wine or Vinegar, afterward lard it and put it upon a spit, and there let it be roasted, and afterwards eaten, but if the head be not cut off at one blow, the flesh is not good.

The Epithets belonging to this beast are not many; it is called red, sharp, marine, volible, and rough, whereupon Erasmus said,

Ex hirco in laevem nunquam mutabis E••hinum.

And thus much for the natural and moral parts of this beast. Now followeth the medici∣nall. * 1.1240 Ten sprigs of Lawrel, seven grains of Pepper, and of Opepanax, as big as a Pease, the skin of the ribs of a Hedge-hog, dryed and beaten cast into three cups of Water and warmed, so being drunk of one that hath the Colick, and let rest, he shall be in perfect health; but with this exception, that for a man it must be the membrane of a male Hedge-hog, and for a woman a female.

The same membrane or the body of all Hedge-hogs burnt to ashes, hath power in it of cleansing, digesting, and detracting, and therefore it is used by Physitians for taking down of proud swelling wounds, and also for the cleansing of Ulcers and Boyles, but specially the powder of the skin hath that virtue; also it being roasted with the head, and afterwards beat unto powder and anointed on * 1.1241 the head with hony, cureth the Alopecias.

The same powder restoreth hair upon a wound if it be mingled with Pitch, and if you add there∣unto Bears grease, it will restore unto a bald man his head of hair again, if the place be rubbed untill it be ready to bleed. The same powder cureth the Pistula, and some mingle red Snails with this dust, ap∣plying it in a plaister to Ruptures and Swellings in the cods, and being mingled with oil by anoint∣ment, * 1.1242 it taketh away the burles in the face, and being drunk in wine is a remedy against the pains of the reins or the water betwixt the skin and the flesh.

A suffumigation made of a Hedge-hogs skin, under them that have their Urine stopped, by Gods help (saith my Author) the stopping shall be removed, if it proceed not from the stone, nor from * 1.1243 an impostume. The flesh salted, dryed, and beat to powder, and so drunk with sweet Vinegar, helpeth the pain in the reins, the beginning of Dropsies, Convulsions, and Leprosies, and all those affections which the Grecians call Cachectae. The Mountain Hedge-hog is better then the domestical, having prickles like Needles points, but legs like to the other: the meat is of * 1.1244 better taste, and doth more help to the stomach, softning the belly, and provoking the Urine more effectually, and all this which is attributed to Hedge-hogs is much more powerful in the Porcupine.

The Hedge-hog salted and eaten is good against the Leprosie, the Cramp, and all sickness in the Nerves and Ptisick and pain in the belly, rising of windiness and difficulty of digestion: the powder anointed on Women with childe, alwayes keepeth them from abortment. The flesh being stale * 1.1245 given to a mad Man, cureth him; and being eaten keepeth one from the Strangury; also being drunk in wine, expelleth the stone in the bladder, and is good against the Quotidian Feaver, and the bitings of Serpents. The fat of a Hedge-hog stayeth the flux of the bowels: If the fat with warm water and hony be gargarized, it amendeth a broken and hoarse voice; the left eye being fryed with Oil, yeeldeth a liquor which causeth sleep, if it be infused into the ears with a quill. The gall with * 1.1246 the brain of a Bat and the milk of a Dog, cureth the reins; likewise, the said gall doth not suffer un∣comely hairs to grow again upon the eye-browes, where once they have been pulled up. It maketh * 1.1247 also a good eye salve.

Warts of all sorts are likewise taken away by the same; the milt fod and eaten with meat, it healeth all pains in the milt, and the reins dryed are good against a Leprosie or Ptisick coming by Ulcer, or the difficulty of Urine, the Bloudy flux and the Cough. The dung of a Hedge-hog fresh, * 1.1248 and Sandaracha with Vinegar and liquid pitch, being layed to the head, stayeth the falling away of the hair.

When a man is bitten with a mad Dog, or pricked with prickles of a Hedge-hog, his own Urine laid thereunto with a spunge or wool, is the best cure: or if the thornes stick in the wound of his foot, let him hold it in the warm Urine of a Man, and it shall easily shake them forth: and Albertus and Rasis affirm, that if the right eye of a Hedge-hog be fryed with the oil of Alderne or Linseed, and put in a vessel of red brasse, and afterward anoint his eyes therewith, as with an eye-salve, he shall see as well in the dark as in the light. And thus I will conclude this discourse with one story, that a Hedge-hog of the earth was dedicated to the good God among the foolish Pagans, and the water Hedge-hog to the evill, and that once in the City of Phrygia called Azanium, when a great famine troubled the inhabitants, and no sacrifice could remove it; one Euphorbus sacrificed a Hedge-hog, whereupon the famine removed, and he was made Priest, and the City was called Traganos upon the occasion of that sacrifice.

Of the HORSE.

WHen I consider the wonderful work of God in the creation of this Beast, enduing it with a singular body and a noble spirit, the principal whereof is a loving and dutiful inclination to the service of Man; wherein he never faileth in Peace nor War, being every way more neer unto him for labour and travel: and therefore more dear (the food of man only excepted) we must needs account it the most noble and necessary creature of all four-footed Beasts, before whom no one for multitude and generality of good qualities is to be preferred, compared or equalled, whose com∣mendations shall appear in the whole discourse following.

It is called in Hebrew, Sus, and a Mare Susah, the which word some derive from Sis, signifying Joy; the Syrians call it Rekesh and Sousias; the Arabians, Ranica; and the Caldeans, Ramak••n, Susu∣atha; * 1.1249 the Arabians, Bagel; the Persians, Asbaca; the Grecians, Hippos, and at this day Alogo; the Latins, Equus, and Caballus; the Italians and Spaniards, Cavallo; the French, Chevall; the Germans, Kossz; the Bohemians, Kun; the Illyrians, Kobyla; the Polonians, Konii.

It is also profitable to consider the reason of some of these names, both in the Latin and Greek * 1.1250 tongue; and first of all Equus seemeth to be derived, Ab aequalitate, from equality; because they were first used in Charets and draughts, and were joyned together being of equal strength, legs and sta∣ture; Caballus seemeth to be derived from the Greek word Caballes, which was a common name for ordinary Hackney-horses, and Horses of carriage, whereupon Seneca commendeth Marcus Cato, that in his triumph of Censorship, Ʋno Caballo contentum et ne toto quidem, partem enim sarcinae ab utroque latere dependentes occupabant; that is to say, that he was contented with one Horse for his own saddle, and yet not totally one neither, for the packes that hang on either side of him, possessed the

[illustration]

greatest part, and the true derivation of this word, seemeth to accord with Caxe, which signifyeth a manger, and Alis aboundance, because riding Horses are more plentifully fed, and these Horses were also used for plowing, according to the saying of Horace;

Optat ephippia bos piger, optat arare Caballus.

The Grecians call it Hippos, which seemes to be derived from standing upon his feet, and this beast only seemeth to be one of the number of them, which are called Armenta.

And besides all Histories are filled with appellative names of Horses, such as these are, Alastor, Aethon, Nicteus, and Orneus, the Horses of Pluto. Aetha a Mare of Agamemnon remembred by Homer. Aethion, Statio, Eous, Phlego, Pyrois; the Horses of the Sun: Lampus, Podargus, Xampus, Arnon, the * 1.1251 Horses of Erymus: by whose aid Hercules is said to overcome Cygnus, the Son of Mars: Balius, Xanthus, and Padasus, the Horses of Achilles. Boristenes, for whom Adrianus made a grave (as Dion writeth) Bromius, Caerus, Calydon, Camphasus, Cnasius, Corithe, and Herpinus, two names of Britain Horses cited by Mar∣tial and Gillius. Cylarus, the swift Horse of Castor, Dimos, and Phobos, the Horses of Mars. Euriole, Glaucus, and Sthenon, the Horses of Neptune, Parthenia, and Euripha, Mares belonging to the Centaurs of Hippodamia, slain by Ornomaus. Harpe, another Mare. Phoenix, and Corax, the Horses of Eleosthenes. Epidaminus, who wan the prizes in the sixty sixth Olympiade, and caused a statue to be made in Olympus, and his said Horses and Chariot called Pantarces, and beside these, other Cnacias and Samus.

Also Podarces, Rhoebus, Strymon, Tagus, Theron, Thoes, Volneris, which was a Horse of Prasinum, and it is repoted, that Verus the Emperor so much affected this Horse, that he not only caused him to be brought into his own Palace, and to have his meat alway given in his presence, but made of him a picture with a manger, wherein were Grapes and Corn, from whence came the first Golden Horses or prizes of Chivalry;

Primus equum volucrem Massyli munera regis Haud spernenda tulit:—

Unto these may be added the affected names of Poets in love of their favorites, as Rholandus, Vegi∣antinus, Baiardus, the Horse of Rainaldus, Rubicanus of Argalifas, Hippogrysus of Rugerius, Frontinus and Fratalatus of Sacrapan, and Rondellius of Oliverius.

The Epithets that belong to Horses, are either general or particular, the general may be rehear∣sed * 1.1252 in this place, such as these are following; brasse-footed, continual, horn-footed, sounding∣footed, foming, bridle-bearer, neighing, maned, dusty, four-footed, fretting, saddle-bearing, wate∣ry, or sweating, whole-footed; and many such others both among the Greeks and Latins, which howsoever they may contain divers Allegories in them, and therefore may seem to be figuratively sed down, yet I thought good being of other opinion to reckon them in the beginning, that so the Reader may consider, that I would be unwilling to omit any thing in this story, which might any way tend to the dignity of the subject we intreat of, or the expressing of his nature. Wherefore we will first of all begin with the description of the natural parts of a good Horse.

The hair of a Horse falleth off every year, the neather eye lid or brow hath no long hairs growing upon it, and therefore Nicon that famous painter of Greece, when he had most curiously limbed forth * 1.1253 a Horses perfection, and faild in no part of nature of art, but only in placing hairs under his eye, for that only fault he received a disgraceful blame.

The hair of the manes ought to be long, that part which groweth betwixt the ears, upon the Temples, hanging down betwixt the eyes, the Grecians term Procomion, the Latins, Caprona, and in English it may be called a fore-top, which is granted to Horses not only for ornament sake, but also for necessity to defend their eyes. The Horses are naturally proud of these locks and manes, as may appear by those Mares which are kept for procreation of Mules, by copulation with Asses, * 1.1254 which at the first despise to ingender with those shaveling and short haired Stalions. Wherefore their keepers shave off their manes, and their fore-tops, afterwards leading them to the waters, wherein while the Mares behold their own deformity, they grow so shamed, dejected, and discoura∣ged, that ever after they admit with quietness the Asses to cover them. Therefore it is never good to cut the mane or the fetter-locks, except necessity require, for the mane and fore-top is an ornament to the neck and head, and the fetter-locks to the legs and feet: and he that keepeth Horses must as well regard to have them comely for outward grace, as strong and able for necessary labour. Many use to cut the necks of their riding Horses, even as they do of their drawing Horses, which thing al∣though it may seem to be done for greater encrease, and farther growth of hair, yet is it unseemly for an honest rider: some again cut it to stand compass like a bow, and many use the Armenian fashion, cutting the Mane by rowes, leaving some longer then other, as it were the batlements of a Church; but the best fashion of all is the Persian cut, whereby the one half of the thickness is cut away on the left side, and the other on the right side smoothly turned over and combed, ac∣cording to the saying of Virgil:

Densa juba & dextro jactata recumbit in armo.

But if the Horse be double maned, and so the hair fall half on the one side, and half on the other, then cut all the middle hairs away, and leave both the sides whole; for such was the intention of the Parthians. In a Colt or young fole, the hinder part is higher then the forepart, but as he grows in years, so likewise the forepart groweth higher then the hinder.

This beast hath two bones in his head, and other two descending from his forehead to the Nostrils, two inferiour Gumbes, or cheek-bones, forty teeth, that is to say, four and twenty grinders, four canine, and twelve biting teeth; there are seven crosse ribs in his neck, and seven from his reins to his hole, his tail hath twelve commissures, and two Ragulae in his fore-shoulders, from his shoulders to his legs other two, from his legs to his knees two more, in his knees there are two supporters, and from the shin to the Articles two more, there are sixteen small bones in the bottom of his hoof, and but one in his brest, in the inward parts there are six and twenty ribs, from the hinder parts to the top of his reins, the two grinding bones; and from them to the hinder part of the head there are two more, and two little ribs from the upper part of * 1.1255 the thigh to the Gamba, and from thence to the hairs of the pasterns, there are two, and the little ones to the hooves sixteen; so all the bones in number are accounted a hundred and se∣venty.

Now it followeth to declare the measure and number of the members; there are twelve steps or degrees in the roof of his mouth, his tongue is half a foot long, the upper lip hath twelve inches, the under lip five, every one of the cheeks ten: from the fore-lock to the Nostrils he hath one foot in length, his two ears contain six inches, and his eyes four inches a piece. From his fore-lock to the Mercurius, there are contained eight inches, the back-bone containeth three and thirty crosse ribs. From the convulsion of the reins to the top of the tail, are twelve commissures, the length of his Sagula containeth also twelve inches, from his shoulders to his legs six, from his legs to his knees a foot in length, from the Articles to the hoofs four inches, in his whole length six feet. And this is the stature of a couragious and middle Horse, for I know there are both bigger and lesser.

The quality and the measure of the nerves or sinews is this, from the middle nostrils through the head, neck and back-bone, is a dubble file or threed to the top of the tail, which containeth twelve foot in length. The two broad sinews in the neck do contain four-foot, from the shoulders to the knees, there are two sinews, from the knee to the bottom of the foot there are four sinews, in the fore-legs there are ten sinews, in the hinder-legs there are other ten sinews, from the reins to the stones there are four sinews, so the whole number amounteth to thirty four. Consequently the number of the veins is to be declared. In the palat or roof of the mouth, their are two veins, under the eyes other two, in the brest other two, and in the legs other two, four under the pasternes, two in the ancles, four in the crown of the pasternes, four out of the thighes, two out of the loins, two out of the Gambaes, one out of the rail, and two in the womb or Matrix, so the whole number is nine and twenty.

There are certain veins above the eyes which are divided in Horses, wherein they are let bloud, by making to them small incisions, the bloud also is taken out of the veins, in the palat or roof of the mouth. There was an ancient custome of letting Horses bloud upon Saint Stevens day, by reason of many holy dayes one succeeding another, but that custom is now grown out of use. Also some take bloud out of the Matrix veins, but that is not to be admitted in Geldings, because with their stones they lose a great part of their heat, excepting extream necessity, but out of the palat bloud may be let every moneth, and stallions when they are kept from Mares if the vein of their mouths be opened, fall into blindness, although it is no good part of husbandry to let them bleed that year, wherein they admit copulation, for the vacuation of bloud and seed, is a double charge to nature.

But the Organical vein of the neck, is the best letting of bloud, both in stoned and gelded Horses. The later Leaches make incision in the great vein called Fontanella, and in Inen Thymus or Jugulis. The eyes of a Horses are great or glassie, and it is reported by Augustus, that his eyes were much more brighter then other mens, resembling Horses: these eyes see perfectly in the night, yet their colour varieth as it doth in Men, according to the caprine and glazie humour. And some-times it falleth out, that one, and the same Horse hath two eyes of distinct colours. When the eyes of a Horse hang outward, he is called Exophthalmos. Such fair eyes are best, for Bucephalus the Horse of Alexander had such eyes, but when the eyes hang inward, they are called Coeloph-Thalmoi, and * 1.1256 the Parthians count them the best Horses, whose eyes are of divers colours, and are therefore called Heteroph Thalmoi, because the breed of that Horse was said to take the beginning from the Parthians, and the reason why the people loved not these Horses, was, because they were fearful, and apt to run away in wars.

The ears of a Horse, are tokens and notes of his stomach, as a tail is to a Lion, his teeth are * 1.1257 changed, yet they grow close together like a mans. It is a hard thing for a Horse to have a good mouth, except his stallion teeth be pulled out, for when he is chafed or heated, he cannot be held back by his rider, but disdaineth the bridle: wherefore after they be three year and a half old, those teeth ought to be pulled forth. In old age, a Horses teeth grow whiter, but in other crea∣tures blacker.

A Mare hath two udders betwixt her thighes, yet bringeth forth but one at a time: many of the Mares have no paps at all, but only they which are like their Dams. In the heart of a Horse

there is a little bone, like as in an Oxe, and a Mule; he hath no gall like Mules and Asses, and other whole-footed-beasts, howsoever (some say) it lyeth in his belly; and others, that it cleaveth to his liver, or to the gut-colon. The small guts of a Horse lie near that gut, that so one side of his belly may be free and full of passage; and from hence it cometh, that the best Horses, when they run or travel hard, have a noise or rumbling in their belly. The Hip-bone of a Horse is called by some the haunch, as the Arabians say; the tail (because therewith he driveth away flies) is called Mus∣cartum, it ought to be long, and full of hairs. The legs are called Gambae of Campo, signifying treading: the hoofs of a Horse ought neither to be high nor very low, neither ought the Horse to rest upon his anckles, and those Horses which have straight bones in the Articles of their hinder knees, set hard on the ground, and weary the Rider: but where the bones are short in the same places, as they are in Dogs, there the Horse also breaketh, and woundeth one leg with another; and therefore such Horses are called Cynopodae. They have also quick flesh in their hoofs, and their hoofs are sometimes called horns, upon which for their better travel, men have devised to fallen iron plates or shooes. This hoof ought to be hard and hollow, that the Beast may not be offended, when he goeth upon stones; they ought not to be white, nor broad, but almost kept moist, that so they may travel the better, having strong feet, hard and sound hoofs, for which cause the Graecians call them Eupodes.

Forasmuch as it is requisite for every man to provide him Horses of the best race, and their kindes * 1.1258 are divers in most places of the world, so the coursers of Horses do many times beguile the simpler sort of buyers, by lying and deceitful affirmation of the wrong Countreys of the best Horses, which thing bringeth a confusion: for there are as many kindes of Horses as Nations. I will therefore declare severally the Countreys breeding the Horses, for the Region and air maketh in them much alteration, that so the Reader may in a short view see a muster of Horses made of all Nations. The Wilderness of Acarnania, and Etolia is as fit for feeding Horses as Thes∣saly. * 1.1259 The Horses of the Greeks, Armenians, and Trojans are fit for war, of the Greckish I will speak more afterward.

Alexandria was wont to take great delight in Horses, and combates of Horses: Apollonius writeth * 1.1260 Lib. 5. Aethiopia (as it is reported) breedeth Horses having wings and horns. Varro commendeth the Apulian Horses, and Volatteranus writeth, that they and the Horses of Rosea are most fit for war: he meaneth above all the Horses of Italy. There have been very fruitful pastures in Arcadia for cat∣tel, especially for breeding Horses and Asses that are Stallions, for the procreation of Mules, and the breed of the Arcadian Horses excelleth. The same man preferreth the Horses of Thessalia and the Greekish Horses, for they are sound of their feet and head, but not of comely Buttocks, they have their back bone whole, great and short.

The latter two I might have referred to the whole body of the Horse. The Horses of Armenia * 1.1261 are very necessary and convenient for war, for they and the Capadocians do breed of the Parthian Horses, saving their heads are somewhat bigger. Of the Hackney or common Horses, I will say more afterward, where I touch the difference of Horses, and of their pace. The Barbarian Horses are the same as the Lybian Horses. Vegetius commendeth the Horses of Toringa and Burgundia, after them of Vonusci. Britain breedeth little Horses and Amblers. Of Horses that are celebrate of the Calpian Mountain: See in the Spanish. The Horses of Cappadocia and Armenia have the breed * 1.1262 of the Parthians; but their heads are bigger, and are of a most famous Nobility, for that Countrey before any other land, is most commodious for the nourishing of Horses, according to the verses of Nemesian:

Cappadocumque notas referat generosa propago Armata, & palmas nuper grex omnis avorum.

The Cappadocians do pay to the Persians every year, beside silver, a thousand and five hundred Hor∣ses, &c. The Medes have the double of these, and they sur-name the Cappadocians Horses famous and swift; for he saith, that whiles these are young, they are accounted weak by reason of their young * 1.1263 teeth, and their body feeding on milk; but the older they grow, so much the swifter they are, being very couragious, and apt for war and hunting, for they are not afraid of weapons, neither to encoun∣ter with wilde Beasts. Mazaca is a City of Cappadocia, situate under the Mountain Argaeus, now called Caesarea, as Eusebius remembreth in his Chronicles, and from that City cometh the Mazacenian Horse, for the Cappadocian Horse. And not only the Countrey, but the City it self sometime was called Cap∣padocia * 1.1264 from this City or walled Town, I suppose the Horses of Mazaca were so called, which Oppi∣anus calleth Mazaci, of these also and more, I will set down these verses of Nemesian:

Sit tibi praeterea sonipes, Maurusia tellus Quem mittit, modo sit gentili sanguine firmus, Quemque coloratus Mizan deserta per arva Pavit, & assiduos docuit tolerare labores. Ne pigeat quod turpe caput, deformis & alvus Est illis, quodque infrenes, quod liber uterque, Quodque jubis pronos carvix diverberet armos. Nam flecti facilis, lasci vaque colla secutus Paret in obsequium lentae moderamine virgae. Verbera sunt praecepta sugae, sunt verbera fieni. Quin & promissi spatiosa per aequora campi, Cursibus acquirunt commoto sanguine vires, Paulatimque avidos comites p••st terga relinquunt Hand secus effusis Nerei per caertaa ventis, Cum se Threicius Boreas super extulit an••••o, &c. Horum tarda venit longi fiducia cursus: His etiam emerito vigor est juvenilis in aevo. Nam quaecunque suis virtus bene florius annis, Non priut est animo quam corpore passa ruina.

And peradventure Nem sianus understood certain Horses of Lybia, by the name of the Mazacian Horses, when as he joyns them with the Maurasian Horses, and calls them painted Mauzacian Horses, which agreeth not with Cappadocian; writing also, that they are ruled with a stroke of air in stead of a bridle, which thing we have read in Authors writing of the Mass••lian Horses, in the Countrey of Lybia, and whereof we will speak when we discourse of the Lybian Horses. But the Cappadocian Horses are swift and lusty in their old age, as it is related by Oppianus. Again, if Mazacian Horses be the same that the Cappadocian are; what is the reason why Oppianus doth name them apt, unless peradventure every Mazacian Horse is a Cappadocian, and not otherwise? The Horses of Chalambria, are so named of * 1.1265 a place in Lybia; the Chaonian Horses are the same with the Aprirolan Horses. The Colophonians and Magnetians do bestow great labour in breeding of Horses; for the Colophonians dwell in a plain, as I have read in a certain Greek Author. Strabo lib. 14. writeth, that the Colophonians in times past did abound with Sea-forces, and have much excelled in Horse-men; that wheresoever in any Nation there was waged war, they hired and required the aid of the Colophonian Horse-men, and so it was made a common Proverb: Colophonem addidit. Erasmus. The Horses of Crete are commended by Op∣pianus, and elsewhere. From their loins upward they are as big as the Cyrenian Horses, with well set thighes, excellent for the soundness of their feet, and holding their breath a long time in riding, and therefore fit for single races or in Chariots.

The Epean Horses are remembred of Oppianus, and the Epeans are a people of Achaia, and the * 1.1266 Achaian Horses are commended of the same. The Lipidanean kinde of Horses is more excellent, and he preferreth the Thessalian Horses before those of Epidauria, but the Epieotian Horses are biting and stubborn: Absyrtus saith, that the Epieotian Horses, and the Samerican and Dalmatian, although they are stubborn and will not abide the bridle, and besides are base and contemptible, yet they are bold in war and combates, and therefore the Epieotian Horses and the Sioilian despise not, if their qualities and comely parts be apparent in them, although sometime he hath run away from the enemy, as the Poet saith:

Quamvis saepe fuga versos ille egerit hostes, Et patria Epirum referat.—

Epiria and Chaonia, is also a part of Epirus Alpestrian, although sometimes it be taken for the whole Countrey of Epirus. The Horses of Chaonia are commended, as Gratius remembreth, writing of the Sicilian Horses, in these verses to this effect, that no man hath presumed to strive with the Chaonians, and the Achaian hand doth not express their deserts:

—Queis Chaonias contendere contra Ausit, vix merita quas signat Achaia palma.

There are people of Arabia called Erembi, which some call Ichthyophagans, and Troglodytans. Vegetius * 1.1267 in the third place commendeth the Frysian Horses for swiftness, and long continuance of course, af∣ter the Hunnian, Burgundians. The French Horse is the fame that the Menapians, and S. Hierom writeth, that worldly men are delighted with the French Geldings; but Zachartes Ass loosed from his bands, rejoyceth good men. Lucius Apuleius hath commended the French Beasts, for if the young fole be de∣rived of a generous kinde, it is an argument it will prove a Noble Beast.

The Gelanoian Horses are a kinde of base Horses, not fit for war; whether this name proceed of a strange Countrey, I have no certain knowledge thereof. There is a certain River in Sicilia called Ge∣las, of which Countrey, the Horses are of great value and much set by. And also the Gelons are a peo∣ple of Scythia, who in their flight fight upon Horses, of which Lucanus writeth to this effect;

Massagetes quo fugit equo, fortesque Geloni: And Virgil, Bisaltae quo more solent, acerque Gelonus, Cum fugit in Rhodopen, aut in deserta Getarum, Et lao concretum cum sanguine potat equino.

Signifying thus much, that the Massagetes & valiant Gelons fly away upon Horses like the Bisaltans, when they fly into Rhodope, or into the Wilderness of the Gelans, and drink milk mixed with Horse-bloud for hunger and famine: But these fearful Horses are not meet for war. Germania hath greater Horses and hard trotters, whose pace is very hard and troublesome. The Getican Horses run most swiftly. The Horses of the Greeks have good sound broad feet, and of a great body, a comely fine head, their * 1.1268 fore-part somewhat high of stature, straight and well compacted, and of a well fashioned body, but the joyning of their buttocks not so agreeable and answerable to the rest: they are most swift and couragious, yet notwithstanding in all Greece the Thessalian Horses are most esteemed; Nemesianus writeth also of the Greekish Horses: Greece therefore yeeldeth choice Horses, and well hoofed. In * 1.1269 Helvetia the Horses are fitted, and very expert in war, and especially the Algecian Horses, which will last and continue a long time.

In Spain also the Horses are of a great stature of body, well proportioned and straight, having a fine head; the joynts of their bodies very well divided, set apart, and ready or flexible, simple and short buttocks, but not very strong and comely. They are strong and able to sustain the undergoing

or compassing of journeys; neither are they slender bodyed or subject to leanness; but they are nothing nimble for course, as shall appear by the words of the Authors following, neither are they spurred when they are ridden: from their growing even to their middle age, they are pliant, and * 1.1270 easie to be handled, afterward they wax wilde and biting. The Cappadocian Horse is renowned, the like, or the next triumph or victory have the Spanish Horses in running the ring. Neither doth Sivilia yeeld Horses inferior for the ring then those: and Africa is accustomed to bring forth the most swift Horses by copulation with the Spanish bloud to the use of the saddle.

Oppianus saith that their Iberian Horses are more excellent, and do so much surpass other Horses in swiftness, how much the Eagle or the winding Hawk in the air, and the Dolphin in the Sea, excelleth other birds and fishes; but they are small, and of little strength, and no courage: al∣though Absyrtus affirmeth (if you read him well) that they are of a great stature of body, they being rid but a little way do lose their swiftness of pace: they are of a comely body; but their hoofs are not hollow or hard.

The Spanish Horses are desired of great Princes and Peers, and the Magnates, because their opini∣on * 1.1271 is, that they are swift and nimble; and out of Spain they are respected for lightness and elegancy. The judgement of the Ancients for the general breed of Horses, was this; that the greatest Horses are bred from the third Climate, to the end of the sixt; and most of all in Spain: yet we have seen stronger and bigger Horses bred in the seventh Climate, and those more able to endure labour then those that are under the third or fourth climate.

The Horses of the Celtiberans somewhat a dusty colour: and they change if they be transported in∣to the farther Spain; and the ••arthian Horses are like them in regard they excel in nimbleness and * 1.1272 dexterity of running, whereof Martial writeth thus, Videbis altam Liciane Bilbilim, equis & armis nobi∣lem: which Bilbilis is a City of Celtiberia. Of the Callacians and Gennets, we will speak also in the Spa∣nish Horses that are bred in the Calpian Mountain, afterward, when we entreat of the differences of * 1.1273 Horses according to their degree.

The Huns bring up their Horses hardly, able to endure cold and hunger, and they have great and crooked heads, staring eyes, strait nostrils, broad chaps, and strong and rough necks, and long manes down to their legs; great ribs, straight backs, bushy tails, strong shanks or legs, small feet, full and wide hoofs, their flanks hollow, and their whole body full of holes. There is no fatness in their hanch or buttocks, they have no strings in their sinews or arteries, and they exceed in length more then in height, having great bellies hanging down, big-boned, and leanness (which is a deformity in other Horses) in these it sheweth their stateliness: their courage is moderate and wary, and these are able to endure wounds. These Hunnian Horses elsewhere he calleth them Hunnican Horses, and the same in times past Huns: but they are called now a days Ʋngarian Horses.

The Companies or Armies of Huns, wandering up and down with most swift Horses, filled all things with slaughter and terrour. They are biting and kicking Horses, as most Pannonicks are, (for they call Pannonia at this day Hungaria) of which there is a Proverb of Malignity sprung up, Non nisi irritati opinione aut offensae metu ferociunt: that is to say; They wax not stern, or rage not, but ei∣ther by opinion, or fear of offence, affirming that the Pannonians are very fit for War. There is not * 1.1274 any that can hold and constrain or draw the bridles in, or loose them forth, that rideth an Indian Horse when he pranseth and runneth violently, but such a one that hath been trained up from his childehood in the skill of Horses: these men have accustomed to hold them with the bridle, and al∣so to break their wilfulness by snaffles or hits, and those that are well skilled in handling Horses, do compell them from their unruliness, as restrain them within a small circuit. Yet notwithstanding to make this circle and finish it, it requireth the help of hands, and it is a great skil belonging to Horsemen.

They which are most skilful of this Art, and cunning doers of it, know very well how to bring their course into a circle, whose compass is not to be regarded chiefly when it can bear but two Souldiers fighting together at one time. There are among the Indian Psyllans (for there are also other * 1.1275 Africks of that name) Horses bred no bigger then Rams, and they say that in India there are Horses with one horn, of which horn drinking cups may be made, having this vertue in them; that if you put poyson into them, and a man drink thereof, it shall not hurt him, because the horn doth drive away or expell the evill or poyson. Whereof you shall see more at large in the History of Monocerotes: and Aelianus himself elsewhere, and Philes following him, write the the same thing of a cup made of the horn of an Indian Ass, having one horn.

The Istrian Horses are of good able feet, very straight, whole backt, and hollow; but swift of course. The Moores Horses (saith Oppianus) are most excellent, as well to hold out long * 1.1276 courses, as also to endure hard labours: the Lybians next unto these are of a most durable celerity: they are shaped alike, except that the Lybian Horses are big, and of a longer body, having thicker ribs and sides, and their brest is larger before on their crest; they can easily abide the heat of the Sun and daily thirst.

Africa hath been accustomed to put the most swiftest Horses of the Spanish brood to the use of the saddle: (and Livius saith) in lib 23. that it was a custom to the Numidians, being in battel, to lead two Horses together, and in manner of vauters oftentimes, in the most sharp conflict could leap from the weary Horse to a fresh, (so great was the dexterity of the rider, and the docibility of the beast.) From Tunis of Africa, Massalia, and Numidia, there are also brought very singular Horses,

passing for running, which the common people call Barbary Horses. The Massylians (a people of Lybia) have very good Horses, which they govern with a rod without a bridle, from whence Viri∣gil in his fourth of his Aeneidos, calleth them untamed and wilde Numides: and Silius saith alslo, the Numides a Nation having no skill of the bridle, do leap up and down, here, and there, and every where:

Hic passim exultant Numidae gens inscia freni, Quis inter geminas per ludum nobilis aures Quadrupedem flect it non cedens virga lupatis.

Also the rod rules the Massylian Horse: the same Nemesianus writeth of those which he calleth Ma∣zacians, (as I have before spoken of the Cappadocian Horses) The Dorcadian Horses although they are of a marvellous swiftness, yet they are inferiour to the Lybian Horses in running. The Lybian Mares are taken with a pipe, and by these allurements they are made tame and leave off all wilde qualities, and whithersoever the pipe shall allure them, thither they follow, and the Shepheard when he stands, they leave off marching forward; and if he sing more pleasantly, they are so de∣lighted with it, that they cannot hold tears. The Shepheards of these flocks, make their Shepheards pipe of the tree (called Rhododaphus) the sound whereof delighteth those that go before the herd. Gratius also writeth to this effect;

Fingit equos Fisis Numidae, &c.— Audax & patiens operum genus ille: vigebit Centum actus spatiis, atque eluctabitur iram, Nec magni culius sterilis quodcunque remisit Terra sui, tenuesque sitis producere rivi.

Although the place be not perfect, yet that that is spoken concerning the Numidian and Lybian Horses, is manifested as well by the words of Oppianus before recited, as also by that which Aelianus setteth down for (saith he) I have heard these things touching the Lybian Horses of the men of that Nation, that of all other Horses they are the swiftest, and that they have no sense of their labours, being lank by reason of their slenderness and thinness of their shape, and are wholly of themselves fit to endure their 〈…〉〈…〉gence, for their masters give them no meat or fodder, neither doth any man r〈…〉〈…〉 the curry combe after they have laboured or travelled: neither do they lay any 〈…〉〈…〉 for them to ly on, nor 〈◊〉〈◊〉 their hoofs, but so soon as they have ended their 〈…〉〈…〉g off th〈…〉〈…〉, they turn them to seen their food, and in like manner the men 〈…〉〈…〉 with leanness, and all besmeared with filth 〈…〉〈…〉do ride on Horses of this sort.

The Horses and Oxen of 〈…〉〈…〉 which dwell between Getulia and as, are as ours, that is, having longer lips, (the Interpreters translate it hoofs.) Their Kings take delight in troops of Horses, so that there are numbred to him every year four hundred thousand Colts.

The Chal〈…〉〈…〉 Lybians are before spoken of and the Nasavions we will speak of hereafter. Barbary breedeth very few Horses; but the Arabians which inhabit in the Desert, and the people of Lybia do breed very many, and they do not so much accustom them to journeys and warfare, as to hunting, and feeding them with Camels milk only twice a day and night, whereby they keep them fine, but very lean, and in the time of grass they turn them out to feed in the field, but they ride not on them.

The Horses of Massylia are equal with the Lybians. The people of Magnetia have been renowned in feeding and bringing up Horses, and they are very skilful in combate on Horse-back (as Lueanus saith.) The Magnetians are famous for Horses, and the Nation of N••taia for Oars: Magnetia is a coun∣trey of Macedonia, bordering upon Thessaly, so the City and Countrey of Asia lyeth toward Maeandius. Oppianus commendeth the Magnetian Horses. The Moores fight often on Horse back with Spears, but their Horses are naked, and their bridles made of rushes.

The Massylians following the Lybians (for the most part) are furnished after that manner, and they resemble others, having little Horses, both swift, obedient, and easily to be ruled with a rod.

The collars of their Horses are made of wood or hair, whereby the bridles hang. The principal * 1.1277 Horses of Barbary are not swift, but in respect they live on fodder, they are more handsome and better in flesh, which they use in eminent danger, when it standeth them upon to escape the rage of their enemies. Thus far I have related the words of Oppianus, touching the nourishing of Horses, among the Lybians, where he sheweth that they are all alike, both in shape and other proportion. * 1.1278 Touching the Nemesian Horses, they are all one with the Maurans and Marusans, (as Strabo witnesseth) calling them nimble and swift kindes amongst the Moores.

The Sicilians are swifter then the Moores, and the Moores are of a more valiant courage then the Sicilians, or some such like other thing, who are furnished with yellow colours, and shew to the eye most shining and splendant, and which is more, they only desire the roaring of a Lyon, for which when they come to other wilde Beasts by way of hunting, he commendeth them to be excel∣lent: then he saith that the yellow is the best colour.

In the Countrey of Mauritania are great store of Lyons, and of the Nazacanos we have spoke of before sufficiently. The Median Horses are of exceeding greatness, and the men of that Countrey are so bewitched with the rich attire and shape of their bodies, and also their Horses being so loose * 1.1279 with superfluity or rankness, that the Horses take delight in their Masters, both in greatness and in fairness of body, and such costly furniture upon their backs, that they seem to perceive their own stature and comeliness. The Medes every year by way of custome pay three thousand Horses. Hero∣dotus also calleth the Nisean Horses the Medes, whereof more shall be spoke afterwards. The Menapi∣ans * 1.1280 amongst our Country-men, the only men which I suppose were once call'd French of Caesar, and the Rugians, (as Warriours) for the most part are in estimation. I also finde that the Rugians inhabited that Countrey which is now called Rugerland, and that Paulus Diaconus remembreth them, lib. 1.

Touching the affairs of Longobardus, there are that say they departed into Mechelburgia. These are the right off spring of the Germans (saith Althametus), they are counted as Germans, both in lan∣guage and vertue. Gratius writeth of the Marcibians, saying the Marcibians scarse yeeld their tough neck to the sword. Virgill also declareth Mycenia to be a Countrey of most notable Horses: and Gratius commendeth a Horse fit for hunting highly in these verses:

Consule Penei qualis perfunditur amne Thessalus, aut patriae quem conspexere Mycenae Glaucum, nempe ingens, nempe ardua fundet in aur as Crura, quis Eleas potior lustravit arenas? Ne tamen hoc attingat opus, jactantior illi Virtus, quam silvas durumque lacessere Martem.

The Mysian Horses were once great in estimation (as Camerarius writeth▪) Also the Nasamonians are people of Lybia, living as spoylers of the ships in the Syrtes. Of all these Horses before said, the Nisae∣an Horse is the goodliest, and fittest to carry the body of a King, they are of a passing good shape, an easie pace, and very submissive to the bridle; having a little head, and a long and thick mane, with yellow or brown hairs hanging down on both sides: Armenia is very fit for feeding Horses, wherein is a certain medow called Hippoboans, by which they make their journey which pass from Persia and Babylon into the Caspian Border, in which place they feed five hundred Mares which belong unto their King.

The Nisaean Horses (written with Jota and simple Sigma, as Eustathius writeth) are the most excel∣lent and best; some say that they have their generation from Germany, others out of Armenia, but they have a certain kinde of shape like the Parthians.

In India most of their living creatures are far greater then in other places (except Horses) for the Nisaean Horses, do exceed the Indian Horses, (as Herodotus writeth) in his seaventh Book, describe∣ing the Persian Horse. Behinde the spears (saith be) came ten Horses in most sumptuous furniture, which were Nisaeans, so called, because there is a great field named Nisaeus in the Countrey of Media, which yeeldeth Horses of a great stature. After these followed Jupiters Chariot drawn with eight Horses, after which Xerxes was ••aryed in a Chariot drawn by Nisaean Horses, and by how much the greater the Lybian Elephant is then the Nisaean Horse, so much the greater are the Nisaean Horses then the Indian (as the same man saith) in his first Book: but the King was about to offer a white Horse, that is of the Nisaean Horses, having a better mark as some expounded.

There are that say that Nisaeus is a plain of Persis, where the most famous and notable Horses are bred. Some interpret it to the yellow Nisaean Horse, because all the Horses of Nisaean are of this colour. Between Susinax and Bactria, there is a place which the Greeks call [Nisos] in which the most singular fine Horses are bred. There are also that suppose they are had from the red Sea, and all those to be of a yellow colour. Herodotus writing of Nisaeus, maketh it a part of Media. Orpheus also writeth, that there is a place in the red Sea called Nisa. Stephanus also maketh mention of [Nysaean Ped••on] with the Medes, of which people the Horses are so called. Coelius Rhodiginus reproved a certain man which translated the Islandish Horses for the Nisaean Horses. Plutarch saith that Pyrrbus. had an apparition of a Nisaean Horse armed and furnished with a Rider, that Alexander the Great was Cap∣tain thereof.

The Medes have Colts of a most noble kinde of Horses, which (as antient Writers do teach us, and as we our selves have seen) men when they begin the battel with a fierce encounter are wont to prance valiantly, which are called Nisaean Horses.

Touching the Paphlagonians, about the education of their Horses, see more among the Venetians: The Parthian Horses are of a large body, couragious, of a gentle kinde, and most sound of their feet. Concerning those Horses which have but one eye, commended among the Parthians, and of those which are distinguished by diversity of colours, from those that come forth first, I have spoke already out of Absyrtus, The Armenian and Parthian Horses are of a swifter pace then the Sicilians, and the Iberi swffer then the Parthians, whereof Gratius writeth to this effect:

Scilicet & Parthis inter sua mollia rura Mansit honor: veniat Caudini saxa Taburni, Garganumque trucem, aut Ligurinas desuper Alpes, Ante opus excussis cadet unguibus; & tamen illi

Est animus fingetque meas se nisus in artes; Sed juxta vitium posuit Deus.—

That is to say, among the Parthians there hath remained honour for their soft Countries; but let him come to the Rocks of Caudmus, Tabernus, and too rough Garga••us, or upon the Ligurian Alpes, then he will quickly shake off his hoofs, and make a shew of great valiantness. The Horses of the Celtiberians are somewhat white; and if they may be brought into Spain they change their colour. But the Parthians are a like, for they excel all others in nimbleness and dexterity of running: How the Parthians do make their pace easie in the trotters and hard footing Horses, after the manner of Geldings, shall be declared afterwards, for Persia preferreth these Horses above the censure of their patrimonies as well to carry, (having an easie pace) and being of most excellent dignity: As for their pace it is thick and short, and he doth delight and lift up the Rider, being not instructed by art, but effecteth it by nature.

Amongst these ambling Nags, (called of the Latines among the common sort of Tot••narii) their pace is indifferent, and whereas they are not alike, they are supposed to have something common from both; as it hath been proved: whereof Vegetius writeth in this manner.

In a short journey they have the more comeliness and grace in going, but when they travel far, they are impatient, stubborn, and unless they be tamed, will be stubborn against the Rider; and that which is a more greater marvel, when they are chafed, they are of a delightful comeliness, their neck turneth in manner of a Bow, that it seemeth to ly on their breast. The Pharsalian Mares evermore bring Foals very like their Syre, and therefore very well so named, Equae probae. We read of the Phasian Horses which receive their name (from the mark or brand of a bird so named) or else because of their excellent beauty and comeliness.

The Rosean Horses, Varro so nameth of Rosea, which Volatteranus writeth to be most fit for War: * 1.1281 and this Rosea, otherwise Roscea, Festus saith, that it is a Countrey in the coasts of the Reatians, so cal∣led, because the fields are said to be moist with that dew. The Horses of Sacae, if they happen to throw down their Rider, they forthwith stand still, that they may get up again. Vegetius having commended the Persian Horses saith, that the Armenians and Sapharens do follow next. This Saphi∣rine * 1.1282 verily is an Island in the Arabian coast, and the people of Saphiria lye beside Pontus. The Horses of Epirota, Salmarica, and Dalmatia, although they will not abide to be bridled, yet they shew that they are warlike by their legs.

The Sardinian Horses are nimble and fair, but lesser then others. The Sarmatican kind of Horses is feat * 1.1283 and well fashioned in this kind, very fit for running, unmixt, having a well set body, a strong head, and a comely neck. Some Horses they call Aetogenes, from a certain mark which they have in their shoul∣ders and colour, which the Sarmatians do take unto themselves as very good, with which they do con∣tend about their cruelty, wherefore they imploy them in warlike out-rodes, but those that bear the Eagles mark in their buttocks and tail, they are disallowed of them; and they report that they mark them so, because they will not use them, by reason lest they should quickly be destroyed or run into some trouble.

The Sarmatians when they entend any long journeys, the day before they keep them fasting, giving * 1.1284 them a little drink, and so they will ride them a hundred and fifty miles continually going. These Horses are very fit for War, and many of them are sound gelded in their tender age, and they say they never lose their teeth. It is a custome of Scythia and Sarmatia to geld their Horses to make them more gentle: they are swift, little, and fierce, but very stubborn and untamed; neither doth Circo, (situate near Sicilia) breed Horses inferiour to the Spanish, as Vegetius writeth. The Epirotan and Si∣culian Horses are not to be despised, if they were well bred and educated, they want not comeliness and good qualities.

The Siculian Horses are most swift. Lilybaeum is a promontory of Sicilia lying towards Lybia, which a certain verse maketh more plain: but as I understand it is the Three-clift-topt-mountain Aetna, which casteth forth fire, and covereth the carkcase of Enceladus the Giant, lying there under (where∣of Oppianus writeth) and some others also. But (saith he) the Armenians and Parthians, have swifter coursers by far, then the Siculians. Now, let us hear Gratius himself, discoursing of the Siculian Horses, as well as of the Lybican.

Sic & Strymonio facilis tutela Bisaltae, Possent Aetneas utinam se ferre per artes. Qui ludus Siculis: quid tum si turpia colla, Aut tenuis dorso curvatur spina? per illos Cantalus Graiis Agragas, victaeque fragosum Nebroden liquere ferae. O quantus in armis Ille meis, cujus dociles pecuaria foetus Sufficient, queis Chaonias contendere contra Ausit, vix merita quas signat Achaia palma.

But as for Gratius, I suspect the place to be unperfect; for Agragas is a Mountain of Sicilla, having a Town situate in the top of it, bearing the same name, where their Ancestors were wont to nourish and bring up the best Horses. There is also in Sicilia a Mountain called Nebrodes, which * 1.1285 some think to be so called by reason of the plenty of Dear, but they have no Author for it, and

as for the printed Book of Gratius, I finde it expresseth it not so well as Virgill setteth it down, say∣ing, that Agragas was a breeder of most couragious and notable Horses: but yet Servius saith, (ac∣cording to ••ndarus) that the Agrigentines in times past sent their Horses to the justing or combates of Graecia, returning with victory from thence, and we have also read, that in Cappadocia whole troops of Horses have been destroyed. The men of Delpbos by the answer of Apollo got herds and great store of Horses from Agrigentine, and those were excellent. Aristophanes calleth those great Aetnean Horses (Canthari) either of the greatness of the Mountain, or else great Canthars are bred in it, or of the Horses of Aetna, being notable for swiftness and running. The Horses that are bred in Creet and Cappadocia are also most excellent.

In Greece there are most notable Horses of Thessaly, which Absyrtus saith be the best in all Greece. The words of Gratius the Poet speaking of the Thessalian Horses are before recited. The Mares of Aametus were the most excellent, but as Homer reporteth the Thessalian were before them. The Soli∣tude * 1.1286 or Wilderness of Arcananus is as commodious to feed Horses, as Thessalia. It is certain that Thes∣salia excels with Horses, from whence Xerxes is said to have made a combate, that he might try his Horses there where he understood the best breed of Greekish Horses to be, and from whence this proverb arose, Decernatur equa Thessalia (viz.) let the Thessalian Mare be tryed by battail, a proverb of excellent worth, because in old time the chiefest praise was of the Thessalian Mares: which is very apparent by the Oracle that was delivered to the Aeginensians. Suidas relateth (but I know not out of what Author) that Thessalia hath excellent Horsmen; Thracia expert shooters; and India light armour: so hath likewise Creet and Caria.

Erasmus writeth, that Thessalia is most fit to feed Horses, who do far excel the Arcadians and Epi∣daures, as Strabo witnesseth, lib. 8. Caesar was said (when he was Dictator) to have made the first shew among the Romans of the Horses, fighting against Buls, and killing them, whereof Lucanus wri∣teth thus:

Thessalius sonipes bellis feralibus omen.

That is to say; the Thessalian Horse is profitable for fence and deadly conflicts. There is also in Thes∣salia a City (named Pella) from whence I deem the Pellaean Horses are so called of Gratius, yet there * 1.1287 be other places called Pella (as Macedonia and Achaia) whereof Gratius writeth thus:

Spadices vis Pellaei valuere Cerauni, Et tibi devotae magnum pecuaria Cyrrhae Phoebe decus nostras agere in sacraria tonsas.

Which (Cerauni) are Mounts of Epirus, and Cyrrha is a Town of Phocis, situate at the foot of the hill Parnassus, where Apollo Cyrrhaeus was worshipped. The Tyrrheans being excellent warriors, are com∣mended of Oppianus. Out of the Islands of the Tyrrbenian Sea (especially Corsica and Sardinia) there be very short Horses, but they are of good courage, and gentle withall.

The Thracian Horses are foul and ill shapen, being rough all over their bodies, and having very great shoulders, which in the Greek is named (Calomysten) such a one as will cast down the rider on * 1.1288 the ground from off his back, they are crook-backt, or bunched out; or else of divers kindes; and therefore they have an unsure and reeling pace, and their course is very unconstant. Absyrtus saith, the Thracian Horses are the best. The Thuringian Horses are neighbours to Hessis, which Pliny and Volat∣teranus supposed, are called (Mediterranean Cimbri.)

There be some that suppose the Venetians to descend from a people of Paphlagonia (called Vene∣tans) which after the destruction of Troy came to these places, and by these they make an argument, conjecturing it to be good, in regard they are wholly imployed about breeding Horses, which at this time faileth altogether, but in former days they were very careful to follow their business about the training up of young Mules, whereof Homer writeth. And Dionysius the Tyrant of Sici∣lia ordained, that the breed of Horses should be fetcht from hence, to make warlike combates with them, that among the Graecians the excellency of the Venetian breed should remain, and that a great while after that breed of Horses got the praise. Vuallachus this day is called of the Saxons a gelded Horse, and brought out of that Countrey, which sometimes was called Dacia. The Lycospa••es and Lycophotians shall be spoken of hereafter.

Of the choice of good Horses.

PAlladius adviseth to observe four things in choice of a Stallion Horse, the form or outward * 1.1289 proportion, the colour, the merit, and the beauty, all which are necessary to be observed in the choice of Colts or elder Horses, that they may be of a generous race, having soft legs, lofty paces, gently treading, such as will lead the way, and be not afraid of any water, bridge, or sudden noises; having a gentle neck, a sharp head, a short belly, a fat back, a dapple colour, nimble ears, thick mane lying on the right side, a double bone descending by his loins, a sounding hoof, and legs that cannot stand still, which Virgil expresseth in these words.

Nec non & pecori est idem delectus equino. Tumodo, quos in sp〈…〉〈…〉 statuis summittere gent is, Praecipuum jam ind•• 〈…〉〈…〉 impende laborem. Continuo pecoris gen••••••s•• pullus in arvis▪ Altius ingreditur, & nulla crura reponit. Primus & ire viam, & fluvios tentare min••ces Audet, & ignoto sese committere ponti: Nec vanos horret crepittus, illa ardua cervix, A••g••t••mq•••• caput, brevis alvus, obesaque terga Luxuriatque toris animosum pectus, honesti Spadices glaucique: color deterrimus albis Et gilvo: tum, si qua sonum procul armadedere, Star•• loco nescit, micat auribus & 〈◊〉〈◊〉 emit artus: Collectumque premens volvit sub naribus ignem. Densa juba, & dextro jacta recumbit in armo. At duplex agitur per lumbos spina, cavatque Tellurem, & solido gravites sonat ungula cornu.

Varro sheweth that at the first foaling of a Colt, a man may observe by certain signes how he will * 1.1290 prove when he is in perfection: for if he be chearful, bold, and not terrified at any strange sight, if he run before the company, be want on, and contend with his equals in course, and over-run them: if he leap over a ditch, go over a bridge, or through water, and being provoked appeareth meek; these are the most true signes of an elegible Colt.

Also it is to be considered, whether they rise quickly, being stirred from their rest, and run away speedily, if their bodies be great, long, full of muscles, and 〈…〉〈…〉arp, having a little head, black eyes, open and wide nostrils, sharp pricked ears, a soft and broad neck, not long, a thick mane curled, and falling on the right side, a broad and full breast, large shoulders, and shoulder-bones, round ribs, a little belly, a double back-bone, or at the least not thin, bunchy, and extended; his loins pressed downwards, broad, and well set, little and small stones, a long tail, with curled hair, high, straight and equal legs, round knees, not great, not bending inward; round buttocks, brawny and fleshy thighs, high, hard, hollow, and round hoofs, well set to the crown of their pastern, having veins conspicuous and apparent over all his body. That Colt which at the time of his foaling hath * 1.1291 the most highest legs, is likeliest by common reason to prove most able and noble in his age, for of all the joynts in the body the knees and legs grow least, and they which have flexible joynts in their infancy, will be more nimble and flexible in their age. And thus much for the parts of a Colt. Now, in the next place we must likewise take consideration of a Horse untamed, and ready for the saddle. For the outward parts of his body, saith Xenophon, yeeld evident signification of his minde, before he be backed.

Plato willeth that the state of his body be straight, and articulate, his head bony, his cheeks little, his eyes standing out, and not sunk into his head, flaming like bloud, looking cruelly if the body be black; but black eyes if the body be white, do argue a gentler and better disposition; short and little ear, the crown of his head greater then the residue, broad nostrils, whereby he not only looketh more terribly, but breatheth more easily; for when one Horse is angry with another, in their rage they are wont to stretch out their nostrils vehemently.

The beak or snowt of a Horse, ought not to stand out like a Swines, but to bend down a little crooked, the head to be so joyned to the neck, as it may bend more commodiously, that is, if the neck be small next to the head, so will the neck stand before the rider, and his eyes appear before his feet: and although he be full of stomach, yet will he never be violent or stiffe necked. It ought also to be considered, whether his cheek bones be sharp, tender, or unequal, standing one above another, for their imparity maketh the Horses neck to be hard and stubborn.

The back-bone above his shoulders higher, commodious to set the saddle upon, and his whole bo∣dy the better compacted, if the back-bone be double, and smooth; for then shall the Rider sit more easily, and the form of the Horse appear more delectable. A large breast sheweth his come∣liness and strength, making him fit to take longer reaches without doubling of his legs, because in a broad breast the legs stand further asunder: large side or ribs swelling out above the belly, for they shew the ability of the Horse both to his food and work, a round even belly, and his loins being broad and short, causeth the fore-legs to be lifted up more easily, and the hinder-legs to follow; for the small loins do not only deform, but enfeeble and oppress the Horse, therefore the loins ought to be double, the ribs broad and fleshy, agreeable to the breast and sides, buttocks solid and broad, with a long tail reaching down to the heels of his hinder-legs, Thighs full of sinews, the bones of his legs thick like posts of the whole body, but that thickness ought neither to be of veins nor flesh, for then they are quickly inflamed and wounded, when they travel in rough and sharp wa••s: for if the flesh be cut a little, the commissures part asunder, and causeth the Horse to halt, and above all other things have a regard to his feet, and therein especially to his hoof, for being thick, it is better then being thin, likewise if they be hard, causeth the pastern to stand higher from the ground, for so in their pace the soft and hard parts of the foot do equally

sustain one another, and the hard hoof yeeldeth a sound like a Cymbal, for the goodness of a Horse appeareth by the sound of his feet.

Now on the contrary side it is good also to set down the faults and signes of reprobation in Horses, and first of all therefore, a great and fleshy head great tears, narrow nostrils, hollow eyes, a long neck, a mane not hairy, a narrow breast, hollow shoulders, narrow sides, and little fleshy sharp loins, bare ribs, hard and heavy legs, knees not apt to bend, weak thighs, not strong, crooked legs, thin, full fleshy, plain and low hoofs; all these things are to be avoided in the choise of your Horse.

Of the choise of Stallions and breeding Mares.

NOw in the next place, let us consider the choise of Horses and Mares appointed for breed and procreation, and we have shewed already, that in a Stallion, we are principally to consider the colour, form, merit, and beauty. This Stallion is called in Italy, Rozz••ne; in France, Estalon; in Germany, Ein Springhengst; and in Latine, Admissarius, quia ad generandam sobolem admittitur, because he is sent to beget and engender. The Graecians, Anabates, or Oeheutes. First of all therefore, to begin with * 1.1292 the colour: that Horse is best which is of one continued colour, although oftentimes (as Rufus saith) Horses of a despicable colour prove as noble as any other.

The chief colours are these; bay, white, carnation, golden, russet, mouse-colour, flea-bitten, spotted, pale and black: of all those the black or bay is to be preferred. Opplanus maketh distin∣ction of Horses by their colour in this manner, the gray or blewish spotted is fittest for the hunting of the Hart, the bright bay for the Bear and Leopards, the black with flaming eyes against the Lyons. The natural colour of the wilde Horses are an ash colour, with a black strake from the head along the back to the tail; but among tame Horses there are many good ones of black white, brown, red, and flea-bitten colour. But yet it is to be remembred, that seldom or never Colts be foaled white, but rather of other colour, degenerating afterward by the increase of their age, for such Horses are more lively, durable, and healthy, then other of their kinde, and therefore Plutarch com∣mendeth a white Horse of Sylla for his swiftness of foot and stomach: among all colours, first the * 1.1293 black, then the bay, next the white, and last the gray are most commended.

Camerarius commendeth a certain colour called in Latins, Varius, and may be englished daple gray, because of the divers in-textures of colours, which although many Nations do disallow, yet un∣doubtedly that colour (saith he) is a signe and argument of a good nature, constituted and builded upon a temperate commixture of humors. Where black, white, and yellow hairs appear, so that the sight of one of these is nothing inferiour to the equestrial party coloured caparisons: Among Horses which are divers coloured, they which have stars in their fore-head, and one white foot, were most commended; such were the Thracian Horses not admitted in copulation, of which Virgil speak∣eth in this manner;

—Thraoius albis Portat equus bicolor maculis, vestigia primi Alba pedis frontemque ostentans arduus albam.

Black Horses also which have one russet or swart spot in their faces, or else a black tongue are highly commended for generation, but the pale coloured Horses are no wayes to be admitted to cover Mares, because their colour is of no account: and likewise it is seldom seen that the Foal proveth better then the Sire. The bay colour hath been received without exception for the best travellers, for it is supposed, that Baudius (amongst the Latines) is derived of Vadium, quia inter caetera animalia f••rtius vadat: because among other creatures he goeth most surely.

It is also behoveful that in a Stallion Horse, the mane be of the same colour with the body. Horse-keepers have devised to make their Mares conceive strange colours, for when the Mares would go * 1.1294 to the Horse, they paint a Stallion with divers colours, and so bring him into the sight and pre∣sence of the Mare; where they suffer him to stand a good while, untill she perfectly conceive in her imagination the true Idea and full impression of those pictures, and then they suffer him to cover her; which being performed, she conceiveth a Foal of those colours: In like manner; Pigeons conceive young ones of divers colours.

The Germans to mingle the colour of Horses hairs (especially to bring black among white) take the roots of Fearn, and of Sage, and seethe them together in lee, and then wash their Horses all over therewith. For the making of their Horses white, they take that fat which ariseth from the decoction of a moul in an earthen pot, and therewithall anoint the places they would have white, Also they shave off the hairs, and put upon the bald place crude Hony, and Badgers grease, which maketh the hairs to arise white: and many other means are used by Horse-leaches, as afterward shall be shewed. In the old age of a Horse his hair doth naturally change white, above all other beasts that we know, and the reason is, because the brain-pan, is a more thin and slender bone, then the greatness of his body would require, which appeareth by this, that receiving a blow in that place, his life is more endangered then by hurting any other meniber, according to the observation of Homer:

Et quasetae haerent caepiti, lethaleque vulnus Praecipue sit equis.—

And thus much shall suffice for the colour of a Stallion: now followeth the form or outward * 1.1295 proportion of the body, which ought to be great and solid, his stature answerable to his strength, his sides large, his buttocks round, his breast broad, his whole body full and rough, with knots of muscles, his foot dry and solid, having a high hoof at the heel. The parts of his beauty are * 1.1296 these, a little and dry head, the skin almost cleaving to the bones, short and pricked ears, great eyes, broad nostrils, a long and large mane and tail, with a solid and fixed rotundity of his hoofs, and such an one, as thrusteth his head deep into the water when he drinketh; his ribs and loins like an Oxes, a smooth and straight back, his hanches or hips long, broad, and fleshy, his legs large, fleshy and dry, the sinews and joynctures thereof great, and not fleshy near the hoofs: that the hinder part of his body be higher then his forepart, like as in a Hart, and this beauty better appeareth in a lean body then in a fat, for fatness covereth many faults; the former parts are thus expressed by Horace:

Regibus hic mos est ubi equos mercantur, opertos Inspiciunt, ne si facies ut saepe decora Molli sul••a pede est, emptorem inducat hiantem, Quod pulchri clunes, breve quod caput, ard••a cervix.

If you will make trial of your Stallion, whether he be fit for procreation, Hipparchus teacheth you this experiment: press the genital member with your two fingers, and with locks of Wooll draw out his seed, which being so drawn out, if it cleave and hang together, so as it will not be cut nor easily parted, it is a demonstration of a good Stallion; but if it hang not together like birdlime, but easily go asunder like Milk or Whay, such a Horse is not to be admitted to cover your Mares. When Horses be old among other faults, they engender Foals lame in their feet, and therefore they * 1.1297 are to be kept, and not to be admitted to copulation nor War; for his rage is like a weak fire among wet stuble, according to these verses:

—Morbo gravis aut segnior annis Deficit, abde domo, nec turpi ignosce senectae. Frigidus in venerem senior, frustraque laborem Ingrasum trahit: & si quando ad praelia ventum est, Ʋt quondam in stipulis magnus sine viribus ignis, Incassum furit.—

Therefore it behoveth that a Stallion Horse be not under three years old when he covereth a Mare, * 1.1298 and it is best for him to begin at five, for so he will endure in generation, not only till he be twenty year old, but also to thirty or forty years, as in some Countreys hath been often proved. They are not to be admitted to cover above fifteen in one year at the most, and a young Horse not above ten or twelve in one year; the residue may be suffered with observation of their strength and nature.

The King of Babylon beside his Horses for war had eight hundred Stallions, which were admitted to cover six thousand Mares, so that every one had twenty a peece; there is also a place in Syria * 1.1299 near Apamia, where in one plot of ground were nourished thirty thousand Mares, and three thou∣sand Stallions (as Coelius saith) so that every Stallion had an hundred Mares to cover (in that place) which number exceedeth the proportion of nature. It is also to be remembred, that Stallions are to be separated from Mares all the year long, except at the time of procreation, and then also he must be largely fed according to these verses:

His animadversis, instant sub tempus, & omnes Impendunt curas denso distendere pingui, Quem legere ducem, & pecori duxere maritum: Florentesque secant herbas, fluviosque ministrant, Farraque: ne blando nequeant superesse labori: Invalidique patrum referant jejunia nati: Ipsa autem macie tenuant armenta volentes. Atque ubi concubitus primos jam nota voluptas Sollicitat, frondesque negant, & fontibus arcent. Saepe etiam cursu quatiunt, & Sole fatigant: Cum graviter tunsis gemit area frugibus: & cum Surgentem ad Zephyrum paleae jactantur inanes. Hoc faciunt, nimio ne luxu ob••usior usus Sit genitali arvo, & sulcos oblimet inertes, Sed rapiat sitiens Venerem, interiusque recondat.

It is also to be observed, that the males which are designed for procreation be not over much labor∣ed, * 1.1300 for then he will be the more weak for generation, nor yet suffered to be too idle, for then a cer∣tain fleamy humor is increased in them, which likewise disableth them in copulation; and thus much for the males.

Almost all the same things which have been said of the male, belong to the female, except the belly * 1.1301 of the female ought to be greater; but if there be any white speckles or spots in the eyes of the fe∣male, such as are not contracted by accident, but breed in them by nature, such a one is refused for breed; for an Horse born of such a Mare, when he cometh to be old, will likewise be affected with the same blindness; but if it be a female, by reason of her yearly purgation, she may peradventure avoid that mischief.

It behooveth therefore that the Mares appointed for race, be well compacted, of a decent qua∣lity, being fair and beautiful to look upon, the belly and loins being great, in age not under three nor above ten years old.

Concerning their admission to generation, it is to be remembred, that the Latins have a proper * 1.1302 term to signifie the appetite of the female to the male, which they call, Equire, that is, Horsing, and they continue in that lust sixty dayes together; the signes whereof are these, They forsake their company, running not toward the East and West, but the contrary, to the North and South: nei∣ther permit they any body to come near them, untill they either be wearied or meet with the male, and if they meet with a female like themselves, they joyn neer to her, and seem to rejoyce at her society, lifting up the tail, changing of the voice, and sending forth of her secrets, a certain thin hu∣mour, somewhat like the seed of a Horse, which is called Hippomanes.

They also make water more often then at other times, so that among all the females in the world, there is none, beside a Woman, that is more greedy of procreation then a Mare, because they want a * 1.1303 menstruous purgation, and yet eat aboundance of meat, which Virgil expresseth, setting down their unlimitable rage, which carryeth them over Mountains and Rivers, in the time of this fury.

Scilicet ante omnes furor est insignis equarum, Et mentem Venus ipsa dedit, quo tempore Glauci Potniades malis membra absumpsere quadrigae. Illas ducit amor trans Gargara, transque sonantem Ascanium, superant montes & flumina tranant.

Also at that time, their genital hangeth forth more then at other times, but if their manes be shorn off, their lust is extinguished. It is reported also by Columella that in Spain, in the Mountain Tegro which reacheth into Portugal upon the Ocean, there be Mares which rage so far in lust, that by their ardent desire of copulation they conceive by the Southwest winde, without the company of a Horse, (even as Hens do lay egges being not troad by a Cock) which are called Hypenemia, but those Foales live not till they be above three year old. And it is the property of these Mares (saith Avicen) by kicking against the winde with their hinder legs, to open their own womb, and to receive in that delectable air, wherewithal they are satisfied.

Also he saith, that he heard of an old man, which was born in the Isle of Pealtupha, that the Mares thereof never cease running, from the one end of the Island to the other, when the rage of their lust is upon them; which thing is elegantly described by a Poet, how they turn themselves to the West, standing upon the rocks, and there draw in the cold aire, which oftentimes maketh them conceive, wondering that they conceive not rather by the East sunrising or South, then by the Westerly winde bordering upon the North; the Poets words are these:

Continuoque avidis ubi subdita flamma medullis, Vere magis (quia ver•• calor redit ossibus) illa Ore omnes versae in Zephyrum, stant rupibus altis Exceptantque leves auras: & saepe sine ullis Conjugiis vento gravidae (mirabile dictu) Saxa per, & scopulos, & depressas convalles Diffugiunt, non Eure tuos neque Solis ad ortus: In Boream Caurum{que} aut unde nigerrimus auster Nascitur, & pluvis contristat frigore coelum.

Sometimes Horses and Mares admit copulation at two year old, but those Foales never prove excel∣lent, but at three year old or thirty moneths, they suffer conjunction safely and with profit, because they cease to lose their teeth. They continue in their generation, bearing every second year, the male untill he be thirty year old, and the female as long as she liveth; but the male engendereth * 1.1304 yearly: And it is reported of a Horse in Opus, that covered a Mare after he was forty year old, being only holp up and down from the Mare.

Pliny, Oppianus, Aelianus, and Aristotle do confidently affirm, that when the King of Scythia had all * 1.1305 his generous breed of Horses destroyed by a pestilence (except one of his best Mares and a Stallion which was a Foale of that Mares) being desirous to continue the breed, caused his Horse-keeper to put the Son and the Mother together, but the Horse refused copulation with his

own Parent. Afterward the Horse-keeper covered the Mare with artificial skins, and like∣wise dressed the Horse in such manner, as one could not know the other, whereupon being brought together the second time, the Stallion covered his own Mother: Afterward the Horse-keeper discovered them, the one to the other, whereby they knew the fraud, and grew guilty in themselves of incestuous commixtion: Whereupon they took no other revenge upon themselves, but ran to the top of an high rock, and there successively threw down themselves, one after another, so ending their miserable days, and preventing their Masters hopes; to teach all mankinde that they ought not to seek to thrive by sins against nature: the like is before rehearsed of a male Camel.

The very like story is reported of a Horse in the coasts of Rea, yet this is not held to be general: for beasts (as Aristotle saith) do promiscuously cover one another; the Father the Daughter, the Son the Mother, the Brother the Sister, and this maketh them to be perfect beasts; and the stories before recited may be true, yet are they extraordinary: otherwise the common rule of Ovid remaineth true, That it is not a filthy thing for beasts to observe no de∣grees of nature.

—Coeunt animalia nullo Caetera delectu, nec habetur turpe juvencae Ferre patrem tergo, fit equo jua filia conjux.

The best time of the year for the joyning of Horses and Mares for copulation, is from the vernall aequinoctial to the Summer solstice, because then the Colts which are soaled in due time, have the green herbs and all the warm weather for the succour of their infancy: and if the Mare (after she have been once covered) refuse the male, let her rest ten days, and then bring her to the male again; if she refuse the second time, you may take it for granted, that she is filled already. Wherfore seeing it is known certainly that a Mare goeth twelve moneths with young, it is an easie matter so to order the time of her copulation, that her foale may alwayes be delivered in a warm and seasonable time of the year; for which cause there is an invention for stirring up of the lust both in the male and female: the Hymenaean shepherds, by the sweetness of songs upon their pipes, stirred up their Horses and Mares to copulation, but the more assured way is, to follow the direction of Columella and Absyrtus, to provoke them by natural means, like as Buls and Kine.

And first of all for the male, give him the tail of a Hart burned, mingled with wine, and * 1.1306 anoint therewithal his stones and genital member, and so shall the dull Stallion be more prone to venery; also there is a kind of Satyrium, which they give to them in drink, or the powder of a Horses stones: likewise if the female refuse, take shrimpes beaten soft with water (as thick as hone) there∣withal touch the nature of the Mare in her purgation, and afterwards hold it to her nose; or else take Hens dung mixed with Rozen and Turpentine, and anoint the secrets of the Mare, which shall so far increase her lust, as it cureth the lothsomeness better then the shrimps, and increaseth lust. But you must regard, that no lean and ill favoured Mare be anointed, because the Horse is quickly wearyed from his lust, and so delighteth only to be tickled therewith without doing any thing.

Other again do first of all bring some vulgar Horse to the Mare, who provoketh and stirreth her to lust, and when he is neer the very fact of filling her, they lead her away to a more generous Stallion, to be covered by him: And so if none of these means do prevail with her, they do rub her secrets with a Nettle, and that causeth her to suffer the Horse to enter.

Democritus also saith that it is in our power to cause our Horses to bring forth males or females; * 1.1307 for if we suffer them to couple when the North winde bloweth, or the third day before the full Moon, or bind his left stone, he shall get a male; but if when the South winde bloweth, or three days after the full Moon, or bind the right stone of the Horse, it will prove a female.

Also if at the time of copulation, the Horse leap off from the Mare on the right side, it is a token it will be a male, but if on the left side, it will be a female. Carnal copulation is most acceptable to Horses, and lesse grievous unto them then to Neat, for there is no kind (man only excepted) that is so venereous and nimble in generation as is a Horse or Mare.

The males know their females with whom they live, although they have been but a few days to∣gether; and if strange females fall into their company, they expell them away by biting, feeding single and alone with their female by themselves; but if any male or other stone Horse come within their walke, then presently they make force at him; if their female stir from them, they restrain her by biting: and in this time of their rage, they neither regard the rider, nor their adversary, nor the bridle, nor cruell stripes, nor steep hils, nor rocks, nor caves of the earth, if they winde the amorous savour of their fellowes; according to the saying of Virgil in these Verses;

Nonne vides, ut tota tremor pertentet equorum. Corpora, si tantum notas odor at••ulit auras? Ac neque e••s jam frena viram, nec verbeta ••••va, Non secpuli, ••upes{que} cavae, atque objecta retardam Flumina, correptos unda torquentia montes.

It hath been also received, that a barren Mare shall conceive if you take a bunch of leeks bruised smal and put into a cup of Wine and twelve French flies called Cantharides in water, put them two dayes together into the genital of a Mare, like a Glyster, and afterwards put her to a Horse anointing her secrets with the said ointment two several times, when the Horse leaps down from her; or else they take Niter, Sparrows dung, Rozen, and Turpentine, thrusting the same into the Mares genital, whereby it hath been proved, that fecundity oftentimes followed.

Also some use Siler of the Mountains to procure conception in Mares and Cowes, and the true sign of conception is, when their nature (that is) the fluent humour out of their secre s ceaseth for a moneth, or two, or three: and Pliny saith, that when a Mare is filled, she changeth her colour, and looketh more red, which is to be understood not of her hair, but of her skin, lips and eyes, her hair standing more full then before. Then let them be separated from the males, exempting * 1.1308 them from moist places, cold and labour, for all these are enemies to her foaling, and cause abortment.

Likewise they must not have too much meat nor too little, but only a temperate diet, and soft lodging, their better ordering is elegantly described in Virgil, by these Verses.

Non illas gravibus quisquam juga ducere plaustris, Non saltu superare viam sit passus, & acri Carpere prata fuga: fluviosque innare rapaces. Salribus in vacuis pascant: & plena secundum Flumina, muscus ubi & viridissima gramine ripa, Speluncaeque tegant: & saxea procubet umbra.

This is most certain, that if a Woman in her flowers, touch a Mare with foal (or sometime do but see her) it causeth to cast her foal, if that purgation be the first after her Virginity: In like manner if they smell of the snuffe of a Candle, or eat Buck-mast or Gentian. The Egyptians when they will * 1.1309 describe a Woman suffering abortment, they picture a Mare treading upon a Wolf, for if a Mare kick at a Wolf, or tread where a Wolf hath troad, she casteth her foale: If an Asse cover a Mare which a Horse hath formerly filled, there followeth abortment; but if a Horse cover a Mare which an Asse hath formerly filled, there followeth no abortment, because the Horses seed is hotter then the Asses. If a Mare be sick of abortment or foaling, Polypody mingled with warm water given her in a horn, is a present remedy.

The Scythians when they perceive their Mares to be quick with foale, they ride upon them, hol∣ding * 1.1310 opinion that thereby they cast forth their foales with lesse pain and difficulty. They carry their young one in their wombs, as hath been already said, twelve moneths, but sometimes they come at eleven moneths and ten dayes, and those are commonly males, for the males are sooner perfected in the womb then the females, and commonly the females are foaled at twelve moneths and ten days, and those which tarry longer are unprofitable and not worth education. A Mare is most easily delivered of her young among other beasts, and beareth most commonly but one at a time, yet it hath been seen that twins hath proceeded from her. At the time of her delivery, she hath * 1.1311 lesse purgation of bloud, then so great a molde of body can afford, and when she hath foaled, she de∣voureth her seconds, and also a thing that cleaveth to her foales forehead, being a piece of black flesh called Hippomanes, neither doth she suffer her young one to suck until she have eaten that, for by smelling thereunto, the young and old Horses, or other of that kind would fall mad: and this thing have the imposters of the world, used for a Philtre or amorous cup, to draw women to love them, Virgil speaketh thus of it;

Quaeritur & nascentis Equi de fronte tevulsus Et matris prareptus amor—

And again;

Hino demum Hippomanes vero quod nomine dicunt Pastores, lentum distillat ab inguinevirus Hippomanes, quod saepe malae legerenovercae, Miscueruntque berbas & non innoxia verba.

This poison made into a Candle (Anaxilaus saith) in the burning thereof, there shall be a presentation of many monstrons Horses-heads. There is very great poison contained in this Hippomanes, for the Arcadian Phormis made a Horse of brasse at Olympia, & put Hippomanes into the same, and if the Horses at any time seen this Brazen Horse, they were so far inraged with lust. that no halters or bands could hold them, but breaking all, run and leaped upon the said Brazen horse, and although it wan∣ted a tail, yet would they forsake any beautiful Mare, and run to cover it; neither when they came unto it, and found it by their heels to be sounding and hard brasse, would not they despair of copu∣lation, but more and more, with noise of mouth, rage, and endevor of body, labour to leap upon the same, although the slippery brasse gave them no admission or stay of abode upon the back of that substance, neither could they be drawn from the said Brazen Image, iuntill by the great strength and cruell stripes of the riders they were forcibly driven away.

Some think this little piece of flesh to cleave to the forehead, others to the loins, and many to the genitals; but howsoever it is an unspeakable part of Gods providence, to make the Mares belly a sepulchre for that poison; for if it should remain in the males as in the females the whole race of Horses would utterly perish and be destroyed through rage of lust, for which cause the keepers and breeders of Horses do diligently observe the time of their Mares foaling, and instantly cut off the same from the Colt, reserving it in the hoof of a Mare, to procure the Stallions to carnal copula∣tion, and the Colt, from which they cut this piece of flesh, they sacrificed it, for it is manifest saith Aelianus, that the Mare will never love that foal, from whence she hath not eaten and consumed this piece of flesh.

And this poison is not only powerful in brute beasts, but also in reasonable men, for if at any time by chance or ignorantly they tast hereof, they likewise fall to be so mad and praecipitate in lust, raging both with gestures and voice, that they cast their lustful eyes upon every kind of Women attempting wheresoever they meet them to ravish or ingender with him: and besides because of this oppression of their minde, their body consumeth and fadeth away: for three dayes after the Colt is soaled he can hardly touch the ground with his head. It is not good to touch them, for they are harmed by often handling, only it is profitable, that it be suffered with the dam in some warm and large stable, so as neither it be vexed with cold nor in danger to be oppressed by the Mare through want of room. Also their hoofs must be looked unto, lest their dung sticking unto them burn them, afterward when it waxeth stronger, turn him out into the field with his dam, lest the Mare over-mourn her self for want of her foal, for such beasts love their young ones exceedingly.

After three dayes let the Mare be exercised and rid up and down, but with such a pace as the foal may follow her, for that shall amend and encrease her milk. If the Colt have soft hoofs, it will make him run more speedily upon the hard ground, or else lay little stones under their feet, for by such means their hoofs are hardned, and if that prevail not, take Swines grease, and Brimstone never burned, and the stalks of Garlick bruised and mingled all together, and therewithal anoint the hoofs.

The Mountains also are good for the breeding of Colts, for two causes, first for that in those places their hoofs are hardened; and secondly by their continual ascending and descending, their bodies are better prepared for induring of labour. And thus much may suffice for the educa∣ting and nursing of foals.

For their weaning observe this rule, first separate them from their dams twenty four hours toge∣ther, in the next morning let them be admitted to suck their belly full, and then removed to be never more suckled: at five moneths old begin to teach them to eat bread or hay, and at a year old give them Barly and Bran, and at two years old, wean them utterly.

Of handling, taming, or breaking of Horses.

THey which are appointed to break Horses are called by the Grecians, Eporedicae, Hippodami, and Hippocomi; the Latins, Equi ones, Arulatores, and Cociones; in Italian, lo Rozone. Absyrtus is of opinion that foals are to be used to hand, and to be begun to be tamed at 18 moneths old, not to be backed but only tyed by the head in a halter to a rack or manger, so that it may not be terrified for any extraordinary noise, for which cause they use them to brakes, but the best time is at three years old, as Cresce〈…〉〈…〉ensis teacheth in many Chapters, wherefore when they begin to be handled, let him touch the rough parts of his body, as the mane and other places, wherein the Horse taketh delight to be handled: neither let him be over severe and Tyrannous, and seek to overcome the beast by stripes, but as Cicero saith, by fair means, or by hunger and famine.

Some have used to handle them sucking, and to hang up in their presence bits and bridles, that so by the sight and hearing the gingling thereof in their ears, they might grow more familiar. And when they came to hand to lay upon their backs a little boy flat on his belly; and after∣ward to make him sit upon him formally, holding him by the head, and this they do at three year old, but commit him to no labour untill he be four year old, yet domestical and small Horses for ordinary use are tamed at two year old, and the best time for the effecting hereof, is in the moneth of March.

It is also good in riding of a young Horse to light often, and to get up again, then let him bring him home and use him to the stable, the bottom whereof, is good to be paved with round stones, or else planks of Oak, strewing litter upon it when he lyeth down, that so he may lie soft and stand hard. It is also good to be regarded, that the plankes be so laid, as the Urine may continually run off from them, having a little close ditch to receive it, that so the Horses feet may not be hurt thereby, and a good Master of Horses must oftentimes go into his stable, that so he may observe the usage of this beast. The manger also ought to be kept continually clean for the receiving of his provender, that so no filth or noisome thing be mingled therewith: there ought also to be partitions in it, that so every beast may eat his own allowance, for greedy Horses do not only speedily raven up their own meat, but also rob their fellows. Others again have such weak stomachs that they are offended with the breath of their fellows, and will not eat except they eat alone.

The rack also is to be placed according to their stature, that so their throat may not be too much extended, by reaching high, nor their eyes or head troubled, because it is placed too low. There ought also to be much light in the stable, lest the beast accustomed to darkness, be offended at the Sun light, and wink over much, being not able to indure the beams when he is led abroad; but yet the stable must be warm and not hot; for although heat do preserve fatness, yet it bringeth indige∣stion and hurteth a Horses nature, therefore in the Winter time the stable must be so ordered, as the beast may not be offended or fall into diseases by overmuch heat or suddain cold. In the Summer time let them lodge both night and day in the open air. * 1.1312

This also in stabling of your Horses must be avoided, namely, the sties of Swine; for the stink, the breath, the gruntling of Hogs, is abominable for Horses, and nature hath framed no sympathy or concord betwixt the noble and couragious spirit of a Horse, and the beastly sluggish condition of a Swine. Remove also far away from your Horses stables all kinde of fowl, which were wont to haunt those places to gather up the remnant grains of their provender, leaving behind them their little feathers, which if the Horse lick up in his meat, stick in his throat, or else their excrements which procureth the looseness of his belly.

It must also be regarded, that the stable must be kept neat, sweet, and clean, so as in absence of the Horse, it may not lie like a place for Swine. The instruments also, and implements thereof, such as * 1.1313 are the Horse cloathes, the Curry-combs, the Mane-combs, Saddles and Bridles, be disposed and hung up in order behind the Horse, so as it may neither trouble him eating or lying, nor yet give him occasion to gnaw, eat, and devour them to their own damage or hurt, for such is the nature of some wanton Horses, to pull asunder and destroy whatsoever they can reach.

They are therefore oftentimes to be exercised and backed, and principally to be kept in a good diet, for want of food dejecteth the spirit of the noblest Horse, and also maketh the mean Horse to be of no use; but on the contrary a good diet doth not only make a mean Horse to be serviceable, but also continue the worth and value of the beast: which thing Poets considered, when they fained that Arion the Horse of Neptune and some others were made by Ceres the Goddess of Corn, which any mean witted man may interpret to signifie, that by abundance of provender the nature of Horses was so far advanced above ordinary, that like the Sons of the Gods they perform in∣credible things: whether therefore they eat chaffe, or hay, or grasse, or grain, according to the diver∣sities of Countries, let it be wholesome, clean, fresh, and sweet, without dust, gravel, mustiness, or evill smell.

In the morning give them Barly or provender, a little at a time in distinct or several portions, twice or thrice one after another, so as he may chew and eke digest it throughly, otherwise if he raven it in, as he will do having much at a time, he rendreth it in his dung whole and not digested. About three hours after, he hath eaten his provender, give him a little of hay, and three hours after that, his dinners allowance of grain, as in the morning, and afterwards about two or three a clock hay again, and then some drink; last of all give him his allowance of provender for supper, with a bottle or two of hay, which ought to be more plentiful then the former servings: and yet these rules are not to be understood as though they might not be altered, for the times prefixed may be prevented if occasion require. Their best provender is Oats and Barley, yet Barly ingendreth the thinner and better bloud, and therefore it is to be preferred, only the measure of the proven∣der is left to the discretion of the Horse-keeper, and there is no meat more wholesome for a Horse, then Barly and Chaffe; because it will make him full of life, and also able to indure labour, yet not over fat.

In England in many places they give their Horses bread made of Fitches, Beans, and Pease. When one is to make a journey on horse-back, let him not give his Horse too much provender the noon before, but so much the more hay, and bread steeped in wine, and also let him serve him sooner at night then ordinary, that so the beast may take the more rest. There be which refuse to give Horses wet provender or steeped bread, because they conceive that it will breed in them loathsome∣ness of meat; but the truth is, a reasonable Horse-keeper preventeth that mischief; and besides, the meat of a Horse is altogether so dry, that the beast himself is indangered to be sick of that disease; and therefore it is as safe to give him moistened food sometimes, as well as to give him bread mingled with salt.

When a Horse is weary or sweateth, let him not drink nor eat provender, but after he is walked * 1.1314 a little while, give him hay, first of all covering him with a large cloth, and remember, that hay is not to be cast before a Horse, as it is out of the reek, but first of all it must be pulled, and shaken betwixt the hands, for the avoiding of dust and other filth. Restrain the Horse as much as you may from eating the litter under his feet, for even the best meat so defiled is unwholesome. It is also good sometimes to suffer him to pick up his meat on the ground betwixt his forelegs, that will make his neck to grow thinner, leaner and more comely. Let his neck be fast bound in the stable with a Leathern collar, and binde with a manicle his fore-leg to the hinder-leg on the contrary side, and so shall his be preserved in more health, because they cannot move out of their place but with difficulty.

Concerning the drink of Horses, something more is to be added in this place, and namely brackish and troubled water, such as runneth softly, as in great ponds, is fittest for Horses, because that water, being hot and thick nourisheth better, but the swift Water is colder, and therefore * 1.1315 more unwholesome, but in hot times (as in Summer) the sweet and clearer water is more conve∣nient

if custome be not against it. And because a Horse (except he drink freely) can never be fat, let his mouth oftentimes be washed within with Salt and Wine, and that will make him eat and drink more liberally: and yet the running water is more wholesome for Horses, because whatsoever is moveably fluent, is lesse subject to poison then that which standeth still; but if a Horse sweat or be weary, it is not safe to let him drink any thing, except he first stale, for in such cases followeth distention. And it is better to turn or lead forth your Horse to water, then to bring it unto them. And if at any time necessity cause this to be done, then let the Water be very clear and fresh.

His stable or lodging ought to be ordered, as neither it offend him by cold in Winter, nor yet through heat in Summer, for both these extremities are pernicious: and therefore when the wea∣ther is extream cold, then must the Horses back and belly be covered with a cloth; and when on the contrary it exceedeth in heat, then must his litter be taken away. Also in heat he must be covered with linnen to avoid flies, and in cold with woollen to help nature: likewise it is good to∣ward night to pick, cleanse, and open his hoofs, with some artificial instrument, and to thrust into the hollow Cow-dung, or in defect thereof Horse-dung with a little straw, that so he may not shake it out again: but this is not good to be done every day, but rather every second day, and it is good to mingle therewith sewet or grease, or else a new laid Egge with warm ashes. In ancient time they used not to shooe their Horses with iron, untill the dayes of Catulius, who remembreth this custome, saying.

Ferream ut soleam tenaci in voragine mula:

So that it seemeth that this devise was first of all invented for Mules. The Horse-shooes ought to be round like his feet, and not heavie, lest the Horses nimbleness be thereby hindered; and great care must be had in nailing or setting them on, lest the tender and fleshie part of the foot be there∣by pierced.

Another charge of a Horse-keeper is to keep his Horses lips soft, tender, and gentle, so as he * 1.1316 may more sensibly feel his bit: and for this cause let him often rub them with his hands and warm water, and if need require with oil also: and in handling of a Horse this must be observed for a general rule, That neither he come to the Horse right before his face, nor behind his tail, be∣cause both these are dangerous to the rider; lest by his heels or mouth he harme him, but on his side he may safely set upon him or handle his Horse, and when he leadeth him, he must likewise go on his side.

Likewise good and painful dressing of Horses is no small means to retain him in sound and per∣fect health; and therefore he must often be touched with the Curry-comb, and afterward with a handful of straw, so as the hand may follow the stroke to lay the hair smooth: and their fashion was in old time to brush over their Horses with a little linnen instrument made like a sword, where∣by they excusse all dust from the beast: and herein it is wisdom to begin at the head and mane, and so to descend to other parts, and to touch the Horses back gently: he may wash the head and mane because it being so bony, it is dangerous lest the comb offend and grieve the beast, except it be layed on very tenderly, but it is not good to wash the legs, because dayly washing loftneth the hoof by sliding down of the water, and therefore it is sufficient only to stroke them down with his hands.

The neather part also of the belly is not to be kept over clean, for the more it is cleansed with wa∣ter, * 1.1317 the more is the Horse pained therein: when a Horse is dressed, it is good to bring him out of the stable, that so in the open air he may be tyed in a longer halter, and seem to be at liberty, whereby he shall be brought to more cleanness and tractable gentleness, standing upon some smooth stones, till all the dust and loose hairs both by the Comb and Brush be driven away, and in the mean time the stable be emptied, and this is to be performed before the Horses watering. You must also re∣gard the skin wherein the Horses yard runneth be kept clean, for if it be stopped it hindereth urine, and maketh the Horse sick, and when your Horse is in dressing, let him have before him no manner of meat either of hay or provender.

Let them be led to the Water twice a day, and wash therein both legs and belly, except in the Winter time, wherein it is not safe to wet the Beast so often: and if there be in them any appea∣rance of sickness and infirmity, or if you have any purpose to give unto them any kind of medicine, then must you altogether forbear to water them. Some use to wash their Horses legs with warm * 1.1318 wine-lees to refresh their joints and sinews after hard journies, which custome seemeth very al∣lowable: other use in stead thereof warme dish-water out of the kitchin, and the backes they wash with cold water and salt.

Underneath their tails, and near their yards, you shall find them in the Summer time to be much annoyed with flies, and therefore it is a needful part of the Horse-keepers watchfulness to look in those places and drive them away, for so his charge will take the better rest.

And evermore there must be nourished a mutual benevolence betwixt the Horse and Horse-keeper, so as the Beast may delight in the presence and person of his attendant; and for this cause he may be kept from hunger, wet litter, cold in the Winter, and flies in the Summer: and fur∣thermore a diligent caution must be had, that the Beast be not provoked through overmuch seve∣rity, for if the Horse by his keepers violence be often driven to his rack and manger to avoid

stripes, either he hurteth his shoulders or legs by his own weight or force, or else groweth into a trembling at the presence of a man, and so never yeeldeth any loving obedience; or else falleth into some furious and unreclaimable evill qualities. The Master therefore ought often to enter into his stable, and take a view of his Horses usage, whereby the Beast will quickly take notice of him, espe∣cially if he have but one, for it is a great folly and piece of ill husbandry to trust Servants and not to oversee them. Cato was wont to say, Frons occipitio prior: that is, as the forehead is before the nape of the neck; meaning thereby that nature hath set him highest and formost, which should not hide himself, but take his place upon him and discharge it, for it is not safe or any part of wisdome, to see by another mans eyes, or work altogether by Deputies.

Men must also be affraid of lending their Horses, for the Germans have a pretty proverb, that they will not trust their wives at great feasts out of their sight, for commonly they learn some evill fashi∣on or other more then they had before; and so much more Horses (after lending) return home a∣gain to their Masters with alteration of strength and quality.

Of adorning and furnishing Horses.

I Cannot approve them that cut off their Horses tail or foretop; one received beginning * 1.1319 from an ignorant perswasion of increasing the strength of the Horses back, and the other from an imagined comliness, by trimming it with ribben or some devised knot, or that it hindred the Horses sight. In the first the Beast is wronged and deprived of his help against the flies, and decency of his hinder parts; and in the second nature accused, for not adorning the Horses forehead with more gaudy and variable coloured hairs, and providing a bunch of hair to weaken his eyes; but neither of these are tolerable, for a wise man once to imagine, and therefore I will not spend any more time to confute this vain adorning of Horses.

Let the horse-keeper take heed that he harm not the Beast when he putteth on his Bridle, for a little negligence quickly bringeth a great offence, by touching, wringing, and oppressing any tender part in the Horses head or mouth. He must alway put on his Bridle on the left side, and if the Horse of his own accord do not open his mouth to the bit, then must he gently open his mouth with one finger, and so put it upon him; and if by that means he open not his mouth, then presse or wring his lip upon his great canine tooth, which thing causeth any Horse to open his mouth.

Also it must be regarded that the Horse in leading be not drawn after you, for so will he be made hard headed, unwilling to follow. Again his Cheeks must not be pinched by the Bridle, left the skin grow senseless; and also it must not hang long or loose in his mouth, for so he will be alway biting his bit, and give lesse obedience to his Rider.

Camerarius writeth that he hath seen some put Salt upon their bits, whereof the Horse licking or tasting, became more willing to take it into his mouth; and for the better performance hereof, it is necessary to observe by often triall, what kind or fashioned bit best beseemeth and fitteth the Horses mouth, and finding it, keep him thereunto continually: and when it is put on, neither wring his Cheeks, or let him rowl it betwixt his teeth.

The Saddle also must be so fastened to his back, as that it may not turn or rowl upon the same; wherefore he which layeth it thereupon, must come on the left side, and gently without violence or noise, set it upon the Beast; so that neither girths, peytril, sturrops, trappings, or crupyard, fall betwixt the Back and Saddle, neither covering therewith the Horses wither, nor yet touching his hips or loins.

First of all let the peytrill on the breast be buckled, then the girths in order neer the forelegs, not upon the belly, for upon the belly they will be sliding off, and that is against the rules of riding; for Bene equitant qui bene cingunt; that is to say, they ride well which bind fast: and this ought to be done in an open place, where both the Rider and the Horse may have more liberty: where∣withal a generous and great stomached Beast is much delighted: neither must he be tyed or drawn too hard till the Rider be seated. Look also often to the girths, that they wring not the sides, or pull off the skin.

Of Riding and sitting on Horseback.

WHen you are to get up and mount on Horseback, take hold on the lower part of the Bridle neer the Bit, with the left hand, with such a distance as may both keep him from rising, nor give him offence, if you take advantage to get into the Saddle, and with the right hand take the rains on the top of the shoulders and the mane, and so hold them, as you give no check to the Horses mouth in mounting: there are other rules for this among Riders, wherewithal I will not meddle, only it is good to use your Horse to backing both sadled and bare, as well from the plain ground, as from blocks, and risings invented for the ease of man.

Therefore before you go to Horseback, first stroke your Horse, and make much of him with gentle words, or other convenient sound which the Horse understandeth, and so will he stand more willingly till you be on his back: for this thing there is in Plutarch an excellent story of Alexander the great, when Bucephalus was first of all presented to his Father King Philip, by a Thessalian, called Philonix: For when the King was perswaded to go forth into the field to try the qualities of this

beast, which was so highly commended for rare parts, and valued at such a price, as none but a King might yeeld for him, then the Horse began to snort, and kick, and to admit no man to come unto him within the length of the rains, but kept aloft like a wilde and untamed Horse; yeelding no obedience to voice or other signes of the Riders: whereat the King fell exceeding angry, and bid them lead away the unruly and untamed Horse: Alexander being present, complained of the igno∣rance and fearfulness of the Riders, and that they were the cause why such a generous and gallant beast was no better manned. At the hearing whereof, King Philip smiled, and yet so carryed himself as though he had not heard the words of his Son, untill Alexander repeated his saying the second time; whereunto his Father replyed, What (sir Boy) will you make your self more skilfull then these old cunning Riders? will you lay on them an imputation of fear and ignorance? Yes, said Alexander, I will adventure to handle this Horse better then any other: Yea but (said Philip) what punishment then wilt thou undergo if thou fail and perform not what thou hast said? What punishment? (said Alexander) why I will give them the price of the Horse: Whereat the King laughed and struck up the wager, and so had Alexander the rains of the Horse delivered to him, who presently turned him about against the Sun-rising, that so he might not be terrified with the shadow of the beholders, and so led him up and down softly two or three turns, and at last wan the Horse to hand, which he gently stroked and applauded: and when he had gotten perfect intelligence and understanding of the Horses stomach, he cast off his cloak, and addressed himself to mount on his back, so holding the rains and bearing his hand and whole body as he did not check or pinch the Horses mouth: so he inclined him first of all to ••ay away his stirred and angry minde, and afterward paced him to and fro gently, which the Horse endured: At last he put Spurs unto him, and made him run, leap, carreer, and curvet, to the terrour, at the first, of all the beholders, and afterward to the singu∣lar admiration and praise of himself: which caused the company or train to applaude this fact, and forced the old man his Father, to send forth tears for joy; and when Alexander descended from his Horse, he could not contain himself, but he must needs go kisse and embrace such a Son; whereby it is manifest, that when a Man is to ride on a generous spirited Horse, he shall bend him to endure the burthen by gentleness and familiarity, so as the Beast may still know and love his Rider.

Likewise when the Master mounteth, it is requisite that the servant be on the other side of the Horse to hold the stirrop, for so shall he get up more surely, and set himself more softly. Some Horses are taught to bend their knees to take up their aged and sick Masters, that so they may be * 1.1320 the lesse offended in ascending to their backs, and this custom (saith Pollux) did first of all begin a∣mong the Persians.

The ancient Germans were so singularly exercised in Horsemanship, that standing upon the ground and holding a Spear or Lance in their hands, they mounted without other stirrop or vantage upon their Horses backs; and not only when they were ordinary attired in common garments, but then also when they were armed, (though Julius Caesar take from them all glory of Chivalry) yet now adayes the invention of Saddles with stirrops, is most easie both for Horse and Horsemen, being then better the Pelethronian invention time.

When the Rider is in his Saddle, and is well seated, he must not sit as in a Chair or Chariot, ben∣ded together, but rather keep his body upright, only bowing outward his knees, for so shall he be better able to defend himself, or offend his adversary; for he must rather seem to stand then to sit on horseback.

The Rider or Master of Horses must spare his Horse in the heat of Summer, (about Dog-dayes) * 1.1321 and in the cold of Winter, and never at any time to Ride past the twylight of the evening. The Horse being empty, is more prone to make water then being full, and there∣fore must not be hindered in that desire: and alway after his staling, ride him not too fast, untill his nerves which were extended to let forth the Urine be contracted, setled and drawn together again.

If in the Winter time a Horse be to passe over a foord of water (which will ascend up above his * 1.1322 belly) let him stale first, lest he fall into the Strangury, and also be a little eased of his load.

There is no beast that rejoyceth more in celerity and swiftness then a Horse, because so soon as he is turned out of hand, he instantly runneth away speedily, and doth walke softly as at other times: and this is a pleasure to them, except when they are provoked above their desires: and the coun∣sell of Xenophon when you are to Ride fast or for a wager, is this, bend the upper part of the body forward, stretching out the hand which carryeth the rains; now drawing it in, and then letting it at length again; and therefore it is good in such cases to use short rains, and if the Horse in his course stretch forth the rains of his own accord, then is it a sign of an unskilful Rider, or of a weak and tireable Horse. Add not Spurs but in great necessity, but guide and provoke him with voice * 1.1323 and riding rod, for quick and good metled Horses are by the Spur made fierce; and gentle natured Beasts made sluggards like Asses, which by often beating seem to neglect and despise stripes.

You must also shorten and lengthen your journies and times of Ridings, so as they may neither be certain to the Beast, nor yet over long; and specially after a long journey, take a shorter if you Ride upon the same Horse.

First of all let him be used to plain and equal wayes, and if he be to leap or go up a hill, it was a pre∣cept of the old Grecians, that then the Rider must lay the rains in his neck.

If the Horse at any time be either more fierce or sluggish then ordinary, he may be holp by these means. Wildeness and fierceness of Horses, is like to anger and rage in men; and therefore occasi∣ons of offence in word and deed must be avoided: therefore as soon as the Rider is upon his back, let him rest a little before he set forward, and then also let the Horse move but his own pace: for as men are offended with suddain violence and imperious gestures, so also are Horses: but if the Horse being stirred to his race, be more forward and hot then ordinary, he must be gently restrained by the bridle; and it is better to qualifie their rage in long and spacious direct journies, then in often windings and turnings.

But if any man be so simple as to think that by length of journey or race, his Horse will be more meek, because he may be tyred, he deceiveth himself; for as rage in man inventeth hurt∣full revenge, and turneth into malice by continuance, so also in Horses it procureth a headlong ruine (if it be not prevented) both to Horse and Rider: and therefore if your Horse be of a gene∣rous spirit, never provoke him to ferocity, for as they are wilde and fierce, so are they wicked and harmful.

It is also better to use light and gentle bridles then heavy and sharp, except the Rider can by his art so frame the sharp as the gentle bit: and also the Rider must so frame himself in his art of riding, that in the commotion of his Horse, he may not touch any member or part of him, but only his back whereupon he sitteth.

He must also learn his different terms, to incite and stir up his Horse to run forward, which the Grecians call Clogmos, or else to restrain him and keep him in, which they call Poppysmus, the one closeth the lips, and the other toucheth the palat.

If the Horse be fearful of any thing, you must shew the thing to him plainly, that so by custom he may learn not to be skittish, and let him smell thereunto, till he learn not to be afraid; but if men beat them, they do but fear them more; for while they are so ill handled, they suspect that the things whereof they are afraid are the cause of their stripes. In like sort when they go on the one side, or turn back again, it is good to use the Spurs, because they encrease their terrour and perverseness; and therefore as peaceable encouragement and friendly perswasion is the best means to perswade a man in his fear, the like course must be taken with a Horse, that so he may go straight on without doubt or trembling; and learn not to account any thing horrible to his nature.

When a Horse is so tyred and wearied in his journey that a man would judge him unfit for any labour, take off his saddle and burthen, and put him into some stable or green field, where he may tumble and rowle over and over, and he shall easily recover. In ancient time, if Horses were to be travelled through snow, they made them boots of sackcloth to wear in their journey.

Of the disposition of Horses in general.

AMong the flocks or heards of Horses, there is not a Captain or leader going before or governing the residue, as among Oxen, Sheep, and Elephants; because the nature of these is more instable and moveable it being a swift and high spirited Beast, and therefore hath received a body furnished with such members as are apt to be swayed by such spirit: for Lactantius truly ob∣serveth in them a desire of glory, because after victory, the conquerours exsult and rejoyce, but the conquered or overcome, mourn and hang down their heads; which thing Virgil expresseth in this Verse;

Insultare solo, & gressus glomerare superbos.

But more plainly Ovid, the triumph of the conquering Horse; saying,

Hic generosus honos & gloria major equorum; Nam capiunt animis palmam, gaudentque triumpho, Seu septem spatiis circo meruere coronam. Nonue vides victor quanto sublimius altum Attollat caput, & vulgi se venditet aura, Celsave cum caeso decoratur terga leone, Quam tumidus, quantoque venit spectabilis actu; Compescatque solum, generoso concita pulsu, Ʋngula sub spoliis graviter redeuntis opimis.

And Pliny affirmeth that when they are joyned together in Chariots, they understand their encou∣ragements of glory and commendation: and therefore there is not any beast of so high a stomach as a Horse.

Of the natural disposition of Horses.

THey love wet places and bathes, for which cause they are called Philolutra, they also love musick, as hath been already declared, and the whole hoast of Army or the Sybarites, taught their Horses to dance at the sound of a Pipe: and Coelius writeth hereof in this manner, So great (saith he) was the riot and wantonness of the Sybarites, that at their common feasts they brought in Horses to dance before men; which thing being known by the Crotoniatae, they offered them War, and agreed upon the fight: whereupon in the day of battle, the Crotoniats brought with them divers Pipers and Min∣strils, who upon a sign given to them, sounded their instruments, whereupon the Sybaritan Horses came running and dancing among their adversaries, and so betrayed themselves and their Riders to the enemy.

The like story is reported by Athenaeus, of the people called Cardiani, for they also taught their Horses to dance upon their hinder legs, and to work many strange feats with their fore-feet, at the hearing of certain measures played upon Pipes.

The Bisaltans waged War against the Cardians, and they had to their Captain a certain man called * 1.1324 Onaris, who when he was a Boy was sold to Cardia, and there he served with a Barber: In the time of his service he oftentimes heard, that the Oracle had foretold, how the Cardians should be over∣come by the Bisaltans, and therefore he to prevent the worst, run away from his Master, and came home safe to Bisalta his own Countrey, and was by his Countrey-men created Captain of all their warlike forces: he understanding what tricks the Cardians taught their Horses in dancing, brought out of Cardia certain Pipes, and taught divers Bisaltans to sound and play the measures upon them, which the Cardians taught their Horses: whereupon when as they joyned battle with the Cardian Horses (for all the force of the Cardians lay in their Horses) he commanded his Piping Bisaltans to sound their musick, which the Horses understood, who presently stood up upon their hinder-legs, and would not fight any more, or go any further, so as they were overthrown by their adversaries.

They have also a singular pleasure in publick spectacles, and therefore have been observed to be * 1.1325 provoked not only by pipes or such instrumentall musick, but also by Songs or vocall harmony, by variety of colours, and by burning Torches. Dion also writeth that he saw a Horse taught to know and to do reverence to a King.

And Textor affirmeth that he saw a Horse at Paris at the trumphs, Tilt, and Turnaments made for the mariage of Lewis the twelfth to Mary, a Lady of Britain, which being commanded by his Rider to salute the Queen, presently did bend both his knees unto her, and then rose again running away as fast as a bird could flie.

Homer seemeth also to affirm that there are in Horses divine qualities, understanding things to come, for being tyed to their mangers they mourned for the death of Patroclus, and also fore shewed Achilles what should happen unto him: for which cause Pliny saith of them, that they lament their lost Masters with tears, and foreknow battles; Virgil writeth thus of the Horse of Pallas;

Post bellator equus, positis insignibus, Aethon It lachtymans, guttisque humectat grandibus ••ra.

Accursius affirmeth, that Caesar three dayes before he died, found his ambling Nag weeping in the stable, which was a token of his ensuing death, which thing I should not believe, except Tranquillus in the life of Caesar, had related the same thing, and he addeth moreover, that the Horses which were consecrated to Mars for passing over Rubicon, being let to run wilde abroad without their Masters, because no man might meddle with the Horses of the Gods, were found to weep aboundantly, and to abstain from all meat. Whereof there could be no cause given, but the love of their former Ma∣sters. It is also reported of Rodatus, a Captain to Charles the great, who after the death of the Emperour was made a Monk, his Horse would never suffer any to come on his back except his Ma∣ster, who likewise had abstained from riding many years: But it happened that certain Pagans brake in upon the said Monastery, whereupon poor Rodatus went unto his Horse, who after many years discontinuance, willingly took up his aged Master upon his back, and so carryed him untill he tri∣umphed over his adversaries; and no marvel, for Dogs and Horses are most loving to men, if they be brought up carefully, and liberally, they recompense the good turns of their benefactors. It is observed in the nature of Horses, that they seldom hurt a man or childe, except in their madness, yet are there malicious Horses as well as men. It is reported by Pliny and Tzetzes, that when a foal hath lost his dam, the residue of the Mares which give suck, bring it up, and that they are seldom found at variance, except the barren Mares pull away the foals from the natural dams. For there is no creature so loving to their young ones, as are Mares, neither any so desirous of young; for which cause, when they are barren themselves, they labour to steal them away from others.

They which were wont to races, would perform it upon Mares newly delivered of foals they tyed * 1.1326 up the foals at home, and led the Mares to the beginning of the race, making the end thereof at the foals stable; and so putting the Beast forward, she runneth homewards more speedily for the re∣membrance of her foal.

Of the fear of Horses, and their enemies in nature.

HOrses are afraid of Elephants in battle, and likewise of a Camel; for which cause when Cyrus sought against Croesus, he overthrew his Horse by the sight of Camels, for a Horse cannot abide to look upon a Camel. If a Horse tread in the foot-path of a Wolfe, he presently falleth to be astonished: Likewise if two or more drawing a Chariot, come into the place where a Wolf hath trod, they stand so still as if the Chariot and they were frozen to the earth, saith Aelianus and Pliny. Aesculapius also affirmeth the same thing of a Horse treading in a Bears footsteps, and assigneth the reason to be in some secret, betwixt the feet of both Beasts.

We have shewed already, that if a Mare strike a Wolf, or tread in the foot-steps thereof, she pre∣sently * 1.1327 casteth her Foal; and therefore the Egyptians, when they signifie a Woman suffering abort∣ment, picture a Mare kicking a Wolf. The Dextanian Horses being not Gelded, dare fight with * 1.1328 Lions, but being gelded, like all other Horses, they are so afraid of Lions, that no stripes, or spurs, is able to bring them in their presence, the Caropian Horses excepted.

All kinde of Swine are enemies to Horses; the Estridge also is so feared of a Horse, that the * 1.1329 Horse dares not appear in his presence. The like difference also is betwixt a Horse and a Bear▪ There is a Bird which is called Anclorus, which neyeth like a Horse, flying about, the Horse doth many times drive it away, but because it is somewhat blind, and cannot see perfectly, therefore the Horse doth oftentimes catch it, and devour it, hating his own voice in a creature so unlike himself.

It is reported by Aristotle, that the Bustard loveth a Horse exceedingly, for seeing other Beasts feeding in the Pastures, despiseth and abhorreth them, but as soon as ever it seeth a Horse, it flyeth unto him for joy, although the Horse run away from it; and therefore the Egyptians, when * 1.1330 they see a weak man driving away a stronger, they picture a Bustard flying to a Horse. Horses are also taught to leap, if a Man take him by the rains, and go over the ditch before him, holding him fast, and pulling him to him. But if he be unwilling, then let another come behind him and strike him with a whip, or with a rod, so will he leap over without delay; and thus when you have used him to leap empty, likewise accustome him loaded. First over smaller, and then over greater hedges. But at the beginning let him leap in soft ground, and being well practised in harder; and when he beginneth to leap, let the Rider put spurs unto him, for so will he performe his leap with more safety to himself and the Rider; and by custome he may leap and run as well down the hill as up hill; and therefore the Persians, and Nodrisians use and accustome their Horses to run both down hill, and up hill.

These Epithets following, do serve and expresse the nature of Horses; full of stomach, generous, magnanimous, strong, ardent, sharp, covetous, fierce, bolde, threatning, terrible, foaming; such were the Horses of Acarnania, Argos, Mycena, Aria, Elis, Epid, Spain, Thessali, Farsalis, of which Countrey was Bucephalus, the Horse of Alexander. Ballasia, a Province addicted to Mahomet, hath many of these excellent, great and swift Horses, whose hoofs are so hard, that they need no iron shooes, although they travel over rocks and mountains.

The Arabians also have such Horses, and in the Kingdom of Senega, they have no breed of Horses at all, by reason of the heat of their Countrey, which doth not only burn up all pasture, but also cause Horses to fall into the Strangury; for which cause they do buy Horses very dear, using in stead of Hay, the stalkes of Pease dryed and cut asunder, and Millet seed in stead of Oats, wherewithal they grow exceeding fat; and the love of that people is so great to Horses, that they give for a Horse furnished nine bond-slaves, or if it please them well, fourteen; but when they have bought their Horses, they send for Witches, and observe therein this ceremony.

They make a burning fire with stickes, putting therein certain fuming herbs, afterwards they take the Horse by the bridle, and set him over the smoaking fire, anointing him with a very thin ointment, muttering secretly certain charmes, and afterwards hanging other charmes about their Neck in a red skin, shut them up close for fifteen dayes together: then did they bring them forth, affirming that by this means they are made more valiant and couragious in war.

The love and knowledge of Horses to men.

ANd to this discourse of Horses belongeth their nature, either of loving or killing men. Of the nature of Alexanders Horse before spoken of, called Bucephalus, is sufficently said, except this may be added, that so long as he was naked and without furniture, he would suffer any man to come on his back; but afterwards being sadled and furnished, he could endure none but Alexander his Master: For if any other had offered to come near him, for to ride him, he first of all terrified him with his neighing voice, and afterwards trod him under foot if he ran not away. When Alexander was in the Indian Wars, and riding upon this Horse in a certain battle, performed many valiant acts, and through his own improvidence, fell into an ambush of his foes, from which he had never been delivered alive, but for the puissancy of his Horse, who seeing his Master beset with so many enemies, received the Darts into his own body, and so with violence pressed through the

middest of his enemies, having lost much bloud, and received many wounds, ready to die for pain, not once stayed his course till he had brought his Master the King safe out of the battle, and set him on the ground; which being performed, in the same place he gave up the ghost and dyed, (as it were comforting himself with this service) that by his own death he had saved the life of such a * 1.1331 King: for which cause, after Alexander had gotten victory, in that very place where his Horse died, he built a City and called it Bucephalon.

It is also reported that when Licinius the Emperour would have had his Horses to tear in pieces his * 1.1332 Daughter, because she was a Christian, he himself was by one of them bitten to death. Neocles the Son of Themistocles perished by the biting of a Horse: neither herein only is the nature of Horses terrible, because also they have been taught to tear men in pieces: for it is said that Busiris and Diomedes did feed their Horses with mans flesh, and therefore Hercules took the like revenge of Diomedes, for he gave him to his Horses to be eaten: of Diomedes were these Verses made;

Ʋt qui terribiles pro gramen habentibus herb is, Impius humano viscere pavit equos.

The like also is reported of Glaucus (the Son of Sysiphus) who fed Horses with mans flesh at Po••nia a City of Boeotia, and afterward when he could make no more provision for them, they devoured their Master: whereof Virgil writeth thus;

Et mentem Venus ipsa dedit, quo tempore Glauci Pitniades malis membra absumpsere quadrigae.

But this is thought a fiction, to expresse them which by feeding and keeping of Horses, consume their wealth and substance. And thus much for the natural inclination of Horses.

Of several kindes of Horses.

THere be several kinds of Horses which require a particular tractate by themselves, and first of all the Martial or great warlike Horse, which for profit the Poet coupleth with Sheep:

Laniferae pecudes & equorum bellica proles.

The parts of this Horse are already described in the Stallion, the residue may be supplyed out of Xenophon and Oppianus. He must be of a singular courage and docibility, without maime, fear, or other such infirmity.

He must be able to run up and down the steepest hils, to leap, and bite, and fight in battle, but with the direction of his Rider: for by these is both the strength of his body and minde discovered; and above all, such a one as will never refuse to labour, though the day be spent: wherefore the Rider must first look to the institution and first instruction of his Horse, for knowledge in martial affaires is not natural in Men or Horses, and therefore except information and practice adorne na∣ture, it cannot be, but either by fear or heady stubborness, they will overthrow themselves and their Riders. First of all they must not be Geldings, because they are fearful, but they must be such as will rejoyce and gather stomach at the voice of musick, or Trumpets, and at the ringing of Armour: they must not be afraid of other Horses, and refuse to combate, but he able to leap high and far, and rush into the battle, fighting (as is said) with heels and mouth.

The principal things which he must learn are these▪ first to have a lofty and flexible neck, and also * 1.1333 to be free, not needing the spur; for if he be sluggish and need often agitation to and fro by the hand of the Rider, or else if he be full of stomach and sullen, so as he will do nothing but by flattery and fair speeches, he much troubleth the minde of the Rider: but if he run into the battle with the same outward aspect of body, as he doth unto a flock or company of Mares, with loud voice, high neck, willing mind, and great force, so shall he be both terrible to look upon, and valiantly puis∣sant in his combate. Wherefore the Rider must so carry his hand, as the rains may draw in the Horses neck, and not so easily, as in a common travelling Gelding, but rather sharply to his grie∣vance a little, by which he will be taught as it were by signes and tokens to fight, stand still, or run away.

The manner of his institution may be this; after the dressing and surnishing of your Horse as * 1.1334 aforesaid, and likewise the backing, first of all move, stir or walk your Horse gently, untill he be well acquainted with the cariage of your hand and whole body, and afterward accustome him to greater and speedier pace or exercise, use him also to run longer races, and also by drawing in your hand to stay or stop suddenly; for there are Horses so instructed, that they can stay themselves in their spee∣diest course upon an instant, without any circumambulation, shaking off the violence of their course, like an ordinary trotting Nag, by mounting up a little with their forefeet.

And alway it is to be remembred that after the mounting on horse-back, you must first of al begin on the left hand, bending your hand that way, and also to the right hand when you would have your Horse to turn on that side. And above all other things Horses are delighted with crooked,

bending and round courses, such as are in circles and Rings, and he must be accustomed to run from other Horses leaving them behind him, and likewise turning toward them and making at them with his face to them: but h••adlong and precipitate courses, such as hunters make without guiding body, hand or Horse, are evermore to be avoided, for many men have perished from theis Horses, * 1.1335 as the Poets witness of Nipheus, Leucagu••, Liger, Clonius, Remulus, 〈◊〉〈◊〉. And also among the Historiographers, Agenor, Fulco of Jerusalem, Philip son of Ludovicus Crassus King of France, and Bela King of Pa〈…〉〈…〉nia.

Of Horse-men, and the orders of Chivalry and Knighthood.

THe principal Horse-men of the world celebrated in stories, for training, ruling, and guiding their Horses according to the art of War, may for the dignity of Knighthood (wherewithal they are honoured) and from whom that Equestrial order is derived, be recited in this place. It is manifest by * 1.1336 Sipontinus, that the Roman Equestrial order, was in the middle betwixt the Senatours and the common people, for at the first there was no difference betwixt Equites and Judices, for both of them had for a badge, cognisance, or note of their honour, power to wear a ring of gold, and in the Consulship of Marcus Cicero the title was turned to Equestrial, or name of a Knight, or man at Armes, by that means reconciling himself to the Senate, and affirming that he was derived from that order, and from that time came the Equester ordo, being, as is said before, the people, and recorded after the people, because of the latter creation thereof: yet had they not their beginning at this time, but only now they first came into the orders of the Common-wealth; for they were called Celeres under Romulus, of one Celer who at the command of Romulus slew Remus; and he was made the chief Judge of three hundred. They were afterward called Flexanimes, either because they swayed the minds of them whom they judged, or else which is more probable, because of martialling and instructing their Horses for war: afterward because they took a great company of horse-men, without all and of footmen, at the City Trossulum in Thuscia, they were called Trossulani, and Trossuli, and yet some igno∣rant persons honoured with the title of Trossuli in remembrance of that victory, were ashamed there∣of * 1.1337 as unworthy their dignities.

They were forbidden to wear purple like as were the Senatours, and their golden Ring was a badge both of Peace and War. The Master of the Horse among the Romans, called by the Grecians, Hipparchus, and by the Latins, Magister Equitum, was a degree of honour next to the 〈◊〉〈◊〉, and Marcius the Dictator made the first Master of horse-men, who was called Spurius, and set him in place next to himself. These Equestrial men or Knights of State were wont to be publicans at the least, and it was ordained that no man should be called into that order, except both he, his Father, * 1.1338 and Grandfather were free men, and were worth in value twenty thousand pound Turon and Tiberius made this law, but afterward it grew remisse and not observed; whereby both Bondmen and Scribes were rewarded with this dignity from the Emperour, for Orations and preasing spee∣ches: yet were the Decurial Judges chosen out of this rank; for indeed by primary instituti∣on, they were the flower and seminary of the Roman Gentry. Pliny complaineth that this dignity which was wont to be a reward for Military men, who had adventured their lives for the honour of their Countrey, was now bestowed corruptly, and for money upon mean bribing persons. It should seem they had every one a Horse of honour given to him for his note, for if one of them had grown fat and unweeldy, not able to manage and govern this Horse, it was taken from him. And Cato took away the Horse from Scipio Asiaticus, because he had intercepted money; and from hence came the terms of their allowance, as Equestre aes, for that money which was paid for a Horse to one Knight, and Pararium aes, for a double fee to an Equestrial man.

Among the Athenians, the highest order was of them which were called Pentacosiomedy〈…〉〈…〉, which had plowed so much sand as had sowed an 100 bushels of Corn; and the next degree were their * 1.1339 Equites, Knights, or Horse-men, because for the defence of their City, they were able every one to nourish a Horse of war. There were of these in ancient time but 600, and afterward they were in∣creased unto 1200. and the sacrifices which were made for their pomps and triumphs, were called Hippades: and they had liberty to nourish their long hair which was forbidden to other men, and their tax to the sacrifice was at the least half a talent, (which is at the least 300 Crowns) and this * 1.1340 sacrifice was made for the health of their Horses. There were two Masters created over these, to wage and order war; and ten inferiour Governours or Wardens to look to the provision and nourishing of Horses.

Among the Lacedemonians they had four Governments; the Monarchy for the Kings, the Aristocraty for the Old-men, the Oligarchie for their Ephori or Commissioners, the Democratie for their Young∣men, which governed, managed, and instructed Horses. Nestor that ancient Knight was commended for his skill, and had therefore given him the title of Hippotes.

Among the Calcidensians there was not a rich man but they took him into this Order, and the Cretians likewise did ever highly account hereof, and made it their highest degree of honour, for even the Romans did sometime govern whole Provinces with no other then these; and Egypt had this in peculiar, that no other Order, no not a Senator might be President or Govern among them. The Achaeans had this degree in high estimate, like as the Germans their Batavi or States. The Citizens of Capua were and are disguised with a perpetuity of this honour, because in the Latins war, they did not revolt from the Romans; and among all other, the Gaditan were most honoured

herewith, for at one time and for one battle: they created 400. This title hath spred and adorned it self with many more degrees, as that among the French, Caballarii and Equites aurati, and such as are Knights of Jerusalem and divers others, some for Religion, and some for feats of Armes: whereas the Persians used a certain kind of garment in War, called Manduas, from hence cometh the Knights upper garment to be called a mantle, for all the Persians were Horsemen. The noblest Horses and such as could run most speedily and swiftly were joyned together in chariots for races, courses, spectacles, games and combates, for great values and prizes.

—Nempe volucrem Si•• laudamus equum: facili cui plurima palma Fervet, & exultat reuco victori circo.

And again Ovid saith;

Non ego nobilium veris spectator equorum

And Horace;

Nec te nobilium sugiat certamen equorum.

There was one Anniceris a Cyrenian most skilful in this practise, and according to the vain humors of men, was not a little proud hereof, and for his love to Plato would needs in the Academy shew him and his Scholars his skill, and therefore joyning his Horses and Chariot together, made many courses with such an even and delineate proportion, that his Horses and wheels never wandered a hair breadth from the circle or place limited, but alway kept the same road and footsteps, whereat every one marvelled: but Plato reproved the double diligence and vain practice of the man, saying to him in this manner, It cannot be, that a man which hath travelled and laboured so much in an art or skill of no worth or use in the Common-wealth, that ever he can addict his mind to grave, serious and profitable business, for while he applyeth all his parts and powers of body and soul to this, he is the lesse able and more unapt to those things which are alone more worthy of admiration.

The ancient custom was, to use other mens Horses in this combate, and therefore in the funeral of Patroclus, Homer bringeth in Menelaus, using the Horse of Agamemnon. There were four several places wherein these games of Horses and Chariots were wont to be observed and kept, and they were called after these places, Olympia, Pythis, Nemea, and Is〈…〉〈…〉ia, and of all these the Olympiads were the chief, whereof all stories are full, for they were celebrated in Olympus every fifth year inclusively, that is, after the end of every fourth year.

The writers of Chronicles do agree that the games of Olympus were first instituted by Hercules in the 2752. year of the world, beginning the world from Noahs flood, and they begin to record and number the first Olympiad to be about the 3185. year of the world, about seventeen year before the building of Rome.

There were of these Olympiads 328. and the last of these by computation or account fell about the year of our Lord 534. after the birth of Jesus Christ the blessed Saviour of the world.

The perfection of these games began the twenty five Olympiad, at what time Pagondas the T••eban was pronounced victor: for then were swift Horses brought into the games, and were called Teleioi, that is, perfect in agility and growth; and these are called by Pindarus, Mon••••pycia; afterward came in Synaris with two Horses, and in succession both Colts, Mares, and Mules: their courses are thus expressed by Virgil;

—Ergo animos 〈◊〉〈◊〉 notabis, Et quis cuique dolor victo, quae gloria palmae, Nonne vides? cum praecip••ti certamine campum Corripuere, ruuntque effus•• carcere currus, Cum spes 〈◊〉〈◊〉rectae ••••verium, exultantiaque haurit C••rda pavor pulsans, illi instant verbere torte, Et proni dant lora: volat vi fervidus ax 〈◊〉〈◊〉. Jamque humiles, jamque elati sublime videntur Aera per vacuum ferri atque assurgere in auras, Nec mora, nec requies: at fulva nimbus 〈◊〉〈◊〉 Tollitur: humescunt spu••is, flatuque sequent••••: Tantus amor laudum, tantae est victoria curae. Sin ad bella magis studium turmasque fer••ces, Aut Alphaear••tis prael••bi flumina Pisae, Et J••vis in luce currus agitare volantes: Primus equi labor est, animos atque arma vider•• Bellantum, lituosque pati, tractu{que} gementem Ferre rota〈…〉〈…〉, & stabul•• frenos audire sonantes.

And Horace expresseth it in this manner:

Sunt quos curriculo pulverem Olympicum Collegisse juvat, metaque fervidis Evitata rotis, palmaque nobilis Terrarum dominos evehit ad deor.

Women were wont to be excluded from these games, untill Cynisca the daughter of Archidamus King of the Spartans, first of all other women nourished and trained Horses for these currule and Chariot games, and when she brought her Horses to Olympus, she obtained the prize; therefore her Horses were consecrated to Jupiter Olympius, and their figures remained in Brass in his Temple.

It is also said that Echarates a Thessalian overcame in the Olympian games with a Mare great with foal: And it is also reported that Miliiades the son of Cimon Stesagora (one of the ten Captains of * 1.1341 Athens) ran away from Pisistratus the Tyrant, and in the time of his absence, he was twice Victor at Olympus by four Mares, the first time he bestowed the glory upon his cousen German Miliiades, his mothers brothers son, and the second time he took it to himself; for which cause he was slain by the sons of Pisistratus; his Mares were also buryed over against him, with an inscription,, that they had won four games in Olympus, so that it appeared, he ran divers times and never missed victory. At Athens they observed these courses with Horses in honour of Theseus, and called the place of the run∣ning, Hippodromus.

The Latines call it Stadium, and Curriculum, and it was appointed in some plain valley, according to the proverb, Equus in planiciem; in the midst whereof was a building called Circus, whereon the be∣holders stood to look upon the pastime, and there were also places to contain the Horses and Cha∣riots, till they were turned out to run, (called Carceres) according to the verses of Silius:

Sic ubi prosiluit piceo de carcere praeceps Ante suos it victor Equus.—

And Horace also,

Ʋt cum carceribus missos rapit ungula currus, Instat equis auriga suos vincentibus, illum Praeteritum temnens extremos inter euntem.

And hereof came the proverb (A carceribus ad calcem) signifying from beginning of the race to the latter end. Erichthonius invented a Chariot called Harma, and was the first that ever ran in Olym∣pus with four Horses in the same, of whom Virgill writeth thus:

Primus Erichthonius currus & quatuor ausus Jungere Equos rapidisque insistere victor.

And from hence came the tearm Quadriga, for a Chariot with four Horses. There was a Chariot in Athens drawn by one Horse, and the games thereof were called Polemysteria. Likewise at Rome in the Consul-feasts celebrated for the honour of Neptune, they ran with Horses both joyned and single.

There were likewise games at Rome, called Equitia, and Equitia, celebrated every year, the twelfth of the Calends of May, wherein after the Horses they coursed Foxes tyed to pieces of wood set on fire; this is called in Latine also Turneamentum; and in Italian by Scoppa, Hagi••stra; and in French Formierim. There is also a play with Horses for children cal'd Troia, first invented by Ascanius, when he besieged Alba, and by him brought and taught to the Romans, of which Virgill speaketh, saying;

Incedunt pueri, pariterque ante ora parentum Frenatis lucent in equis,— Cornea bina ferunt praefixa hastilia ferro: Pars laeves humero pharetras.— Tres equitum numero turmae, ternique vagantur Ductores: pueri bisseni quemque secuti. —Signum clamore paratis Aepytides longe dedit, insonuitque flagello. Olli discurrere pares, atque agmina terni Diductis solvere choris, rursusque vocati Convertere vias, infestaque tela tulere. Inde alios ineunt cursus, aliosque recursus Adversis spatiis, alternos{que} orbibus orbes Impediunt, pugnaeque cient simulachra sub armis. Et nunc terga: fugae nudant, nunc spicula veriunt Infensi: facta pariter nunc pace feruntur. Hunc morem cursus, atque haec certamina primus Ascanius, long am muris cum cingeret Albam.

〈◊〉〈◊〉, & priscos, docuit celebrare Latinos. —Hinc maxima parro Accepit R••ma, & patrium servavit honorem: Trojaque nunc pueri, Trojanum dicitur agmen.

Of the greatest Horse-masters and nourishers of Horses.

IT is reported of King Solomon, that he had forty thousand stables of Horses for Chariots, and twelve thousand for war. The Lybians when they went to war, did fight out of their Chariots, and therefore they were said to fight upon two Horses. The Centaures were the first that ever taught men to fight on Horse-back, and the Roman Turnia consisted of two and thirty Horse-men, the Cap∣tain whereof was called Br••••urio. The people of Nomades called Surgatii, brought eight thousand Horse-men at one time into the field, which neither used armour nor brass, nor iron, except only their daggers, and a rope of leather thongs, wherewithall they entred the battail, and joyning with their enemy, they made certain gins, or loops thereupon, which they cast upon the necks of Horses and men, and so with multitudes drew them unto them, in which draught they strangled them.

The Indians use the very self same Armour on Horse-back that they do on foot, but yet they lead empty Horses and Chariots to leap up and down upon, and to refresh their fighting Horses; and the number of their Horse-men were at one time fourscore thousand.

When Pharnuches the Arabian, was riding on Horse-back, there was a Dog ran betwixt his Horses legs, wherewithall the Horse being amazed, suddenly leaped upright, and cast off his Rider, who being bruised with the fall, fell into a Consumption: whereupon the Servants at the commandment of their Master, brought the said Horse into the place where he cast his Rider, and there cut off his legs about the knees. There was also a fashion for Horses to fight in battails without bridles: For Fulvius Flaccus, when the Romans overthrew the Celtiberians in Spain, caused them to pull off their bridles from their Horses, that so they might run with all violence, without restraint of Riders up∣on their enemies; whereupon followed victory: for many times it falleth out that the Horse hath more courage then his Rider, wherefore a good Horse-man must have skill to annoy his enemy, and defend himself; and likewise, to make his Horse to come off and on without fear or dread, accord∣ing to necessity.

There is a proverb in Greek, (Choris hippeis) that is, (Seorsim equites) the Horsemen are asunder, whereof Suidas giveth this reason: when Darius invaded the territory of the Athenians ranging and destroying at his pleasure, no man daring to abide his forces, at his departure, the Ionians climed up into trees, and signified unto the Athenians, that the Horse-men had broken rank and were asunder. Whereupon Miltiades set upon the scatered company, and obtained a noble victory.

Of fighting in War upon Horses.

THe most cruel and fearful kinde of fight, is the arming of Horses, which were called in anti∣ent time Catafracti, and Clibanarii, and Acatafracti, and Ferentarii, fighting first of all with spear, and afterwards with sword and shield, casting sometimes also darts at one another, and bearing bows to shoot arrows, their Horses making room for them, which way soever they went: for with sharp pikes and other crooked-keen-cutting-instruments, fastened to their Armour or Chariot∣wheels, in the violence of their course, they wounded, killed, over-turned, or cut asunder whatso∣ever flesh came in their reach.

The ancient Horsemen of the Romans had no breast-plates, (as Polybius affirmeth) and therefore they were naked in their fore-parts, providing for the danger that was behinde them, and defend∣ing their breast, by their own celerity: their shields were made of Oxe skins plighted and pasted to∣gether, being a little round in compass like the fashion of a mans belly.

There was also great use of swift Horses in War, for the Roman Souldiers carryed with them two * 1.1342 Horses a peece, being taught and exercised like Indians, when they had need to flie, to leap upon their empyty Horse, for their sparing of the other: and they were therefore called Amphippi being apt to carry their Masters out of danger, and from hence (Aelianus saith) the Romans took the pat∣tern of their Phalanx, (called Antistomus) with which they used to terrifie the Barbarians, setting their Horses in a double front, so as they appeared headed both waves; and this was also the custom of * 1.1343 all the Germans, when the number of their Horse-men was not equall, they mingled the Foot-men, with their Light-horses, who being experienced to run suddenly with the Horse men, leaped into the battail, and surprized the enemies flying away: and the same fashion did the Spaniards aso use (Strabo saith) for the terrifying of their enemies, making the Foot-men to fall into the battell among the Horse-men.

Those which did shoot Darts on Horse-back, were called Hippotoxotae, and therefore Aristophanes in his discourse of Birds, calleth Hawks by that name, for the resemblance betwixt them and Horses, bearing these Riders. The Hawks are so called in swiftness of their course; and because the talons of the Hawk are crooked like bows. Arrianus writeth that the Horse-men of Alexander carryed spears in their hands fourteen cubits long, whereunto I cannot consent; for eight cubits is a common size, as much as any Souldier on Horse-back is able to use.

In battail there are wings of Horse-men, which are so called, because like wings they cover and protect the Army. And there were also Legionary Horse-men, because they were joyned to the Le∣gions of Souldiers, and the company of Elephants, Foot-men, and Horse-men which were wont to go before the King, were called Agema. A company of Horses set like a Tower in a Quadrangular form in a field, was called Pergus. The Armour of Horses on his front or fore-part, is called Pro∣metopidia, upon the ears Parotia, upon the cheeks Paria, upon the breast Prosternidia, upon the sides Parapleuridia, upon the loins Parameridia, upon the legs Paracnemidia. And the time of arm∣ing a Horse is known of every Souldier.

Of Riding.

THe Medes, Persians, and Armenians, were the first that invented the art of riding and shooting, (as Strabo saith) Pausanias cald Neptune Hippeus for no other cause, but that it was supposed he was the first invented the art of riding. Polydorus ascribeth it to Bellerophon. Lysias the Orator saith, that the Amazonian women were the first of all mortal creatures that first adventured to back Horses. Others ascribe it to the Centaures: But to leave the Invention, and come to the Art. Da∣mis in the life of Apollonius, setteth down the sum of the Art of riding, which briefly is this; To sit straight upon his Horse, to rule him valiantly, to turn him with the bridle which way soever he pleaseth, to beat him when he is stubborn, to avoid Ditches, Gulfs, and Whirpools when he rideth through waters; going up a hill, to lengthen the rains, and to restrain and draw them in going down the hill; now and then to stroke his hair, and not always to use stripes.

Martial hath an excellent Epigram upon one Priscus a rash-headed-hunter, who neither feared Hedges, Hils, Dales, Ditches, Rocks, Rivers, nor other perils; using a bridle to his Horse, but none to his affections; and therefore he telleth him, that he may sooner break a Hunters neck, then take away a Hares life: for there are deceits in the Rocks, Hils, and plain Fields, to shake the Rider from Horse-back to the earth. Thus followeth the Epigram;

Parcius utaris moneo rapiente veredo, Prisce, nec in lepores tam violentus eas. Saepe satis fecit praedae venator, & acri Decidit excussus nec rediturus equo. Insidias & campus habet: nec fossa, neo agger, Nec sint saxa licet, fallere plana solent. Non deerunt qui tanta tibi spectacula praestent: Invidia fati sed leviore cadunt. Si te delectant animosa pericula, Thuscis (Tutior est virtus) insidiemur apris. Quid te frena juvant temeraria? Saepius illis Prisce datum est equitem rumpere, quam leporem.

The best place for riding, is a barren and plain Countrey. It is reported of Claudius, that when he had road a great way in the Countrey upon his enemies, and met no body, he returned back again into his own Camp, and blamed the sluggishness of his enemies, because no one of them was seen abroad.

It is reported by Aristotle, that the further a man rideth, the more apt he shall be to weep; and the reason is, because of all the motions of the body, riding is the wholesomest, both for the sto∣mach and for the hips; for a man must not sit on Horse-back, as if he were carryed in a Coach; but rather keep his back-bone upright, not only to be moved by his Horse that beareth him, but also by himself; and there he must sit close to the Horses hips, extending his legs to the uttermost, using not only his eyes to look before him, but also lifting up his neck to help his sight: for so the soft pace of the Horse doth corroborate the spirit above all other exercises; likewise, the body and sto∣mach; also it purgeth the senses, and maketh them sharp: yet sometimes by the violent course of a Horse, the breast of a Man, or some other part about the reins receive damage, (as some have ob∣served:) yet is it not so much to be ascribed to the motion of riding, as to the uneasie pace, or ra∣ther to the uneasie seat of the Rider.

The Scythians above all other Nations have the loosest and broadest bodies; and the reason is, be∣cause they wrap not their children in swadling cloaths as other people, and likewise because they have no regard unto their sitting upon Horse-back; and lastly, for their continual sloath and ease: for the men use much to ride in Chariots, and Litters, before they get on Horse-back; but after they are accustomed thereunto, they ride so much, that their hips and bones fall full of ach, and they are also thereby made unfit for generation, because in a journey of an hundred miles, they never light to ease themselves and their Beasts.

These men hereafter named, were excellent Riders and tamers of Horses. Automedon, servant of Achilles; Idaeus, servant to Paraimus; Metiscus, servant to to Turnus; Myrtilus, servant to Oenomans; Ceberes, servant to Darius; Anniceris, servant to Cyreneus; Picus to Mesapus; and Lausus Silius re∣membreth Cyrnas, Durius, Atlas, and Iberus.

The Instruments of Riding appertaining to a Horse.

A Good Rider must consider the hardness or softness of his Horses mouth, that so he may tem∣per his bit; for a stiffe-necked Horse, is not so much to be guided by rod and Spur, as by bit, and bridle: wherefore it must sometime be hard, and sometimes gentle. The hard bits are called Lupati, because they are unequal, and indented to a Wolves teeth, whereunto the Horse being ac∣customed, groweth more tractable and obedient to a gentle bit. According to the saying of Ovid:

Tempore paret equus lentis animosus habenis, Et placido dutos accipit ore lupos.

And Virgill again speaketh to like effect:

—prensisque negabunt Verbera lenta pati, & duris parere lupatis Asper equus, duris contunditur or a lupatis.

And Silius saith:

Quadrupedem flectit non cedens virga lupatis.

There is also another instrument made of Iron or Wood (called Pastomis) and Englished, Barnacles; which is to be put upon the Horses nose, to restrain his tenacious fury from biting, and kicking, espe∣cially at such time, as he is to be shod or dressed. The Indians were wont to use no bridles, like the Graecians and Celts, but only put upon their Horses mouth a piece of a raw Oxe skin, fastened round about, containing in it certain iron pricks standing to the Horses lips, putting a long round trench through his mouth, to the edge whereof they fasten the rains, wherewithall they guide the beast. The Turkish Horses, and Spanish Jennets have bits, with open circles in the middle, consisting of Leather, or Iron, to restrain the Horses fury. The rains are called Habenae, because they make the Horses, Habiles, that is, tractable, and rulable, to be turned, restrained, or put forward, at our pleasure, according to the saying of Silius;

Ferrato calce, atque effusa largus habena, Cunctantem impellebat equum.—

And Virgill:

Ipse ter adducta circum caput egit habena.

Neither is there any Horse swift, or slow, noble, or unnoble, that can be guided without these; which must be held continually in the hand of the Rider, they must not be unequal, one longer then another, neither thick, neither weak, nor brickle.

There was a certain golden chain (called Ampix) wherewithal the fore-tops of Horses were wont to be bound or tyed up, and thereupon Homer calleth the Horse of Mars, Chrysampix; and from hence that custom of womens frontlets, to be adorned with gold and pretious stones. There are also other ornaments of Horses called trappings; and in Latine, Phalerae, derived from Phalon in Greek, signifying bright, because they were wont to put a great deal of gold and silver upon them, (as Livius saith) which Horses so trapped, were presents for great Princes: And there is a kind of Achates stone, wherewithal the Indians do adorn their Horse-trappings: and it was apparent in Homers time, that they used little Bels, or sounding pieces of Brass to be fastened to their Horses bridles and trap∣pings; they hanged likewise Jewels and Pearls to the beast of their Horses, which Virgill expresseth in this manner:

Instratos ostro alipedes, pictisque tape••is Aurea pectoribus, demissa monilia pendent. T••cti auro, falvum mandunt sub dentibus aurum.

A good Horse-man must also have a paring knife, wherewithal to purge and open his Horses feet: this is called by Rusius, Rossneta; and by others Soalprum. There is a kinde of Manicle for the pasterns of Horses, (called Numella.) Moreover a good Rider must provide him stirrops, (called Subsellares and Staphae) which although it be but a new devise, yet are they so necessary for every Rider, as without them they cannot long continue. They must not be made too straight for the foot, because that then they do not only hinder motion in that part, and so make it benummed and cold, but also give occasion of great hurt to the Rider in case the Horse fall, except he can so temper himself to put but a very little part of his foot therein.

There are also Spurs requisite to a Rider (called Calcaria) because they are fastened to the heel of a man, wherewithal he pricketh his dull Horse when he would have him hasten the journey, and the Greeks derive it from Muops, signifying a pricking fly, from imitation of which creature it may seem they took this invention: but this must be remembred, that they are prepared for the dull and slug∣gish

Horse, and not for the free and full of life; for such a Horse being pricked therewith, runneth forth rather with rage and disdain, then for love of the journey, and many times the torment there∣of maketh him by kicking out his heels to cast off his Rider.

Lastly, he must have regard to his Saddle, whereon he must sit: for the Barbarians did use to ride upon bare Horses backs; but since that time, the wiser sort of Horse-men have invented a seat for their own security. Martiall writeth hereof thus:

Stragula succincti venator sume veredi, Nam solet a nudo surgere ficus equo.

Of Hunting Horses.

HUnting Horses because of their swiftntss, were wont to be called Veredi; according to the saying: Sunt & veredi, cursu pernices: Although they use this kinde also for posts, and perform∣ance of speedy journeys. The males are much better then the females, and therefore they seldom use Mares in hunting, because they are not so well able to leap, or endure the Woods, for which cause Gratius writeth in this manner of them;

Restat equos finire notis, quos arma Dianae Admittant: non omne meas genus audet in artes. Est vitium ex animo: sunt quos imbellia fallant Corpora: praeveniens quendam est incommoda virtus.

Oppianus in his discourse of hunting Horses, (as we have said already) adviseth to make choise of them by the colour, unto whom Gratius consenteth, saying:

Venanti melius pugnant color, optima nigri.

They that are of blewish colour, having variable spotted legs (he saith) are fittest to hunt Harts: they that are of a bright gray, to hunt Bears, and Leopards; they that are bay, or of a reddish co∣lour, to hunt the Boars: they that are black, having glazen eyes, are good against Lyons: and thus much for the hunting Horses.

Of Coursers, or swift light running Horses.

AFter the use of Wagons, and Chariots, which men had invented for their ease in travel, and growing to be weary thereof, by reason of many discommodities, they came also to the use of single Horses, which therefore they called Coursers, and now a days a Horse for Saddle, where-upon men perform their journeys; and the Poets say, the inventer hereof was Bellerophon the son of Neptune, to whom his father gave Pegasus the flying Horse; which therefore they describe with wings, and place for a star in Heaven like an Angel, because of his incredible celerity: others attribute it to the invention of Sesostris, otherwise called Sesonchosis, a King of Egypt; some to Orus, when he waged war against his brother Typhon; For these Horses, are no less profitable in war, then in peace, although none use them in these days, but common Souldiers; yet in antient time the greatest No∣bles rode upon them. The Emperor Probus had one of these Horses, which was nothing comely, nor very high, yet would he endure ordinary journeys, to run a hundred mile a day, whereupon his Ma∣ster was wont to say merrily; that he was better for a flying, then a fighting Souldier. The Horses of Spain are of this kinde, which they call Jennets, of Genibus their knees; because when the Ri∣der is on their backs, he must hold his knees close to the Saddle and sides, for his better ease. Like unto these are the Barbary Horses, whom they geld, to keep them from the hardness of the Nerves, which happenth unto them in their heat and travel. There are a kinde of Horses called Lycospacles, and the reason of this name is, as some say; because when they were Foals, they escaped the teeth of Wolves, being set on by them: and therefore they run the more speedily to their dying day, for the wounds of Wolves make a Horse light footed; but this is not likely, for fear cannot put that into them which is not bred of nature; even as we say, that Ʋlysses by avoiding Circes cup, or Cyclops, was therefore made wise; but rather on the contrary; because he was wise, therefore he did avoid Circes cup; so likewise we say, that these Horses are not lighter of foot, nor fuller of courage, be∣cause they were set upon by Wolves, and delivered by fear; but because nature hath framed them, nimble, valiant, and couragious; therefore they did avoid the Wolf.

Aelianus also saith, that these Horses had a wonderful knowledge, and sagacity, to discern be∣twixt Graecians and other Nations; for when a Graecian came unto them, they loved them, stood still, and took meat at their hands; but if a Barbarian, or stranger came unto them, they discerned them by their nose, as a Dog doth the foot-steps of a Beast, lifting up their voyce, they ran as fast away from them as they would from any ravening Beast. These loved not only their familiars; but above all other things to be neat, fine, and cleanly in Chariots: For if at any time they came through wa∣ter, drawing of a Chariot, they took a pride in cleansing themselves from all durt and filthiness, cleaving to their legs or face. And that which is more strange, they were unwilling in race, to be

stayed or taken out thereof, as appeared by this story, related by Festus. There is saith he in Rome a great gate called Ratumena, which took his name from the death of a young man, an Hertrurlan, who perished there in a race of Chariots, being Conqueror, because his Horses would not stay untill they came into the Capitol, and saw the framed earthen Chariots, which were placed in the porch of Jupiters Temple by the Romans, and were appointed to be fashioned in earth by the hand of a cunning Potter, the which being wrought in earth, and put into the furnace, they grew so great that they could not be taken out whole; at the sight of these, the Horses of Ratumena stood still, but first of all, their master was slain in the course by falling off.

The Horses of Tartaris are so incredibly swift, that they will go twenty German miles in one day. There was a race of Horses at Venice (called Lupiferae) which were exceeding swift, and the common same is, that they came upon this occasion. There was a certain merry fellow, which would become surety for every man, for which he was commonly jested at in the whole City. It fortuned on a day, as he travelled abroad in the Woods; that he met with certain Hunters that had taken a Wolf, they seeing him, asked him merrily, if he would be surety for the Wolf, and make good all his damages that he had done to their flocks, and foals, who instantly confessed he would undertake for the Wolf, if they would set him at liberty; the Hunters took his word, and gave the Wolf his life, where-upon he departed without thanks to the Hunters.

Afterward in remembrance of this good turn, he brought to the house of his surety a great com∣pany of Mares without mark or brand, which he received, and branded them with the Images of a Wolf, and they were therefore called Lupiforae, from whom descended that gallant race of swift Horses among the Veneti: upon these ride the posts, carrying the letters of Kings and Emperors to the appointed places, and these are said to refuse copulation with any other Horses that are not of their own kinde and linage.

The Persian Horses are also exceeding swift, which indeed have given name unto all others. The messengers of the great Cam King of Tartaria, have their posts so appointed at every five and twenty miles end, of these running light Horses, that they ride upon them, two or three hundred miles a day: And the Pegasarian coursers of France, by the like change of Horses, run from Lyons to Rome in five or six days.

The Epithets of a swift running courser are these, winged or wing-bearing, Lark-footed, breath∣ing, speedy, light, stirred, covetous of race, flying, sweating, not slow, victorious, rash, violent, and Pegasaean. Virgil also describeth a swift and sluggish Horse most excellently in these verses; sending one of them to the Ring, and victory of running, without respect of Countrey or food, they are to be praised for enriching his master, and the other for his dulness to the mill, the verses are these following.

—Nempe volucrem Sic laudamus equum, facili cui plurima palma Fervet, & exultat rauco victoria Circo. Nobilis hic, quocunque venit de gramine, cujus Clara fuga ante alios, & primus in aequore pulvis, Sed venale pecus Corithae, posteritas & Hirpini, si rara jugo victoria sedit, Nil tibi majorum respectus, gratia nulla Ʋmbrarum, dominos pretiis mutare jubentur Exiguis, tritoque trahunt Epithedi•• collo Segnipedes, dignique molam versare Nepo••••s.

One of these swift light Horses is not to be admitted to race or course untill he be past three year old, and then may he be safely brought to the ring, and put to the stretching of his legs in a com∣posed or violent pace, as Virgil saith:

Carpere mox gyrum incipiat gredibusque sonare Compositis, sinuetque alterna volumina crurum.

Pliny affirmeth, that if the teeth of Wolves be tyed to these Horses, it will make them never to give over in race, and when the Sarmatians were to take long journeys, the day before they gave their Horses very little drink, and no meat at all, and so would they ride them an hundred and fifty miles out right.

The Arabians also in many regions use to ride upon Mares, upon whom they perform great jour∣neys, * 1.1344 and King Darius did also fight his battails upon Mares which had foals; for if at any time their affairs went to rack, and they in danger, the Mares in remembrance of their foals at home would car∣ry them away more speedily then any other Horse: and thus much for the light or swift Horses.

Of the Gelding.

THey have used to lib their Horses, and take away their stones, and such an one is called in La∣tine, Canterius, or Cantherius, which is drived of Cauterium, because they were seared with hot irons, or else from the stronger boughs or branches of Vines, so called, because they were pruned. In French, Cheval Ogre, Cantier, Cheuron, and Soppa doth interpret the Spanish, Janetto, to be a Gelding. It is said of Cato Censorius, that he was carryed and rode upon a Gelding; and of these the Turkish Horses receive the greatest commendations.

Forasmuch as many Horses by their seed and stones are made very fierce, truculent, and unruly, by taking away of them, they are made serviceable and quiet, which before yeelded unto man very little * 1.1345 profit: and this invention may seem first of all to be taken from them which fed divers together in one herd, being taught the intolerable rage of their stoned Horses towards their Colleagues and guides; for abating whereof they took from them their male parts.

Of the manner hereof you may read plentifully in Rusius, and he affirmeth that the Scythians and Sarmatians, who keep all their Horses in herds, were the first devisers thereof: For these people * 1.1346 using to rob and forrage, were many times by the neighing of their unruly Horses discovered; for their property is to neigh not only at Mares, but also at every stranger that they see or winde, and for males they were so head-strong, that they would divers times carry away the Rider perforce, and against his will, to his own destruction, in the rage of their natural lust.

If they he gelded under their dams when they suck, it is reported by some; that from such their teeth never fall away; and beside, in the heat of their course their nerves are not hardned, for which * 1.1347 cause they are the best of all to run withall.

They use to geld them in March, in the beginning of the Spring, afterward being well nourished, they are no less strong, able and couragious then other unlibbed; also there is a pretty proverb, Can∣therius in Fossa, a Gelding in a Ditch, which is then to be used, when a man undertaketh a business which he is not able to manage; for a Horse can do much in a plain, but nothing at all in a Ditch. It is reported that Jubellius Taurea, and C. Assellius, fought a combate on Horse-back near the City Ca∣pua, * 1.1348 and when one had provoked another a good while in the plain fields, Taurea descended into a hollow way, telling his fellow combatant, that except he came down unto him, it would be a fight of Horses, and not of Horse-men; whereunto Assellius yeelded, and came down unto the Ditch: at whom his adversary jested, asking him, if he did not know, that a Gelding could do nothing in a ditch, from whence came the common proverb aforesaid.

There is also another proverb (Cantherius in Porta) A Gelding in the gate, to signifie a man who after he had undertaken the performance of a great exploit, his heart faileth in the very en∣trance, for it is reported of one Sulpicius Galba, who riding out of the City, his Horse tyred in the gate.

There is likewise another adage in Plautus, which is this; Crete bac mulier Cantherino ritu estans somniat. That is to say, this Woman sleeps standing like a new dressed Horse, and is applyed * 1.1349 against them which in a kinde of foolish jesture shut their eyes when they talk or work: and thus much for the Gelding.

Of Careering Horses for Pomp or Triumph.

THe nature of these Horses is to lift up themselves and rise before, standing upon their hinder legs, which is not possible for any to do without a generous and gallant spirit, and also nimble and strong loins to bear up the hinder legs, for it is not as many suppose, that this power of rising be∣fore from the softness of his legs, but rather from his loins and hips betwixt his hinder legs, for when his mouth is a little checked with the bridle he presently bendeth his hinder pasterns and an∣ckles, and so lifteth up his fore-parts, that his belly and yard do appear, and in doing hereof the Ri∣der must not bear his hand hard, but give him the bridle, that so he may do it willingly and with greater grace of the beholders.

There are some which teach Horses to lift up themselves by knocking their pasterns with a rod, which the Horse understandeth as well as he doth his race, when he is stroke on the back by the Ri∣der. And in teaching of a Horse this feat, it must be observed, that he never have rest untill he have learned it, and that at certain signs and tokens, he be taught of his own accord to perform divers and * 1.1350 sundry gestures: but if after long riding and copious labour, he begin to understand his Masters plea∣sure, and rise twice or thrice together, then you may give him the rains, nothing doubting but that he understandeth and will be obedient to the pleasure of the Rider. And in this kinde he is accounted the best careering Horse, which will rise high and oftnest together; neither is there any quality so commendable in a Horse as this, or that so draweth and (as it were) so imprisoneth the eyes of old and young, and other beholders, for which cause Martial Horses for service of War, are to be instructed herein; and thus much for this Horse.

Of load or Pack-horses.

WHere they keep Horses in herds and flocks, they have some which are not fit for the faddle, nor for the wars, and therefore are to be employed for the carrying of burthens, or to the Cart; although (as Festus saith) Mules were first used for carrying and draught; but forasmuch as all Nations have not Mules, they are therefore inforced to use Horses, and for this purpose the Geldings are much better then the stoned Horses; wherefore the Countrey-men of most Nations take Hor∣ses, for this purpose, after they be old, past breeding, or have some other blemish in winde or limb, whereby they are disabled to travel under a man: for so great is the greediness of our age, that Horses are not spared so long as they be able to live; according to the common proverb, (Asinis, equis, Mulis feriae nullae) Horses, Mules, and Asses, keep no Holy-days: where the Law of God concerning the Sabbath is not observed; for the nourishing of Horses doth countervail the

charges. Among these may be remembred those little Nags called Hinni, and Ginni, spoken of al∣ready in the discourse of Asses, whereof some are generated betwixt a Horse and an Ass, and others fall to be very little, through some sickness which happeneth unto them in their dams belly: these are used with shorn manes according to the saying of Propertius: huc mea detonsis aucta est Cynthia man∣nis. They are used for pleasure, to carry the young sons of Noble-men and Gentle-men. There are also Horses called Equi funales, because in their triumphs they were led with a halter next after the triumph.

Of Wilde-horses, the Sea-horse, and the Hart-horse, called Hippelaphus.

IN the days of Gordianus there were brought to Rome forty wilde Horses, and in the map of Gor∣dianus Wood, there were pictured three hundred. They are called in Latine, Equiferi; and in Greek, Hippagroi, they abound in Spain, and in the Alpes, and in the Deserts of Aethiopia there are many of them, which have two long venomous teeth standing out of their mouth: they differ also in their hoofs from other Horses, for they are cloven-footed like Harts, and they have a long mane growing all along their back to their tail: And if at any time the Inhabitants take them by gins and other * 1.1351 slights, they fall so sullen, that they abstain from meat and drink, disdaining to be kept in any servi∣tude or bondage; the Wilde Horses of India have but one horn: In the Alpes they are of an ash-co∣lour, * 1.1352 with a black list down their backs. The wilde Horses of Scythia, near the River Hypanis, are clean white. The wilde Horses of Syria live in flocks and herds together, and in every herd they have one Captain or Master over the residue, and if it fortune that any of the younger Horses leap upon a Mare, this Captain-horse runneth after him, never giving over till he hath bit off his stones.

There are wilde Horses in Brushia which are like to other Horses in all parts, excepting their backs, * 1.1353 which are so soft and weak, that they cannot endure to be sat upon, neither are they easily tamed, and the people of the Countrey eat their flesh: In Polonia there is a kinde of wilde Horse which hath horns like a Hart, and therefore I take it to be the same which is called Hippelaphus, whose picture is here described as it was taken here in England, by that learned Physitian Doctor Cay.

The figure of HIPPELAPHUS.

[illustration]

THis beast was brought out of Norway, having a mixt form, betwixt a Hart and a Horse, having a well compacted body, a long and lean leg, a cloven hoof, a short tail, and in all parts you would judge him to be a Hart, but in his head and ears you would judge him to be a Mule, and in his horns a Roe, the upper lip hanging over the neather almost as much as an Elks; his mane like a Horses, but thinner and standing more upright, without other alteration from their shoulders to their tail, they have a like bristling mane growing on the back-bone, as long as their other hair; a bunch under their chaps, and upon that a bunch or shaggy hair, the hair about their shoulders is more longer then ordinary, but their necks so short, that they can neither drink their drink, nor eat their meat upon the ground, except they bend down upon their knees. The males in this kinde do only bear horns, and such as do not grow out of the Crowns of their head, but as it were out of the middle on either side, a little above the eyes, and so bend to the sides: They are sharp, and full of bunches like Harts, no where smooth but in the tops of the speers, and where the veins run to carry nutri∣ment to their whole length, which is covered with a hairy skin: they are not so rough at the beginning, or at the first prosses, specially in the fore-part, as they are in the second, for that only is full of wrinckles: from the bottom to the middle they grow straight, but from thence they are a little recurved; they have only three speers or prosses, the two lower turn away, but the uppermost groweth upright to heaven; yet sometimes it falleth out (as the Keepers of the said Beast affirmed) that either by sickness, or else through want of food, the left horn hath but two branches: In length they are one Koman foot and a half, and one finger and a half in breadth, at the root two Roman palms. The top of one of the horns is distant from the top of the other three Roman feet and three fingers, and the lower speer of one horn is distant from the lower of the other, two Roman feet measured from the roots: in substance and colour they are like to Harts horns, they weighed together with the dry broken spongy bone of the fore-head, five pound and a half, and half an ounce, (I mean sixteen ounces to the pound:) they fall off every year in the month of April, like to Harts, and they are not hollow. The breadth of their fore-heads betwixt the horns is two Roman palms and a half, the top of the crown betwixt the horns is hollow on the hinder part, and in that siecel lyeth the brain which descendeth down to the middle region of the eyes.

Their teeth are like Harts, and inwardly in their cheeks they grow like furrows, bigger then in a Horse; the tooth rising out sharp above the throat, as it should seem that none of his meat should fall thereinto unbruised. This Beast in young age is of a Mouse or Ass colour; but in his elder age it is more yellowish, especially in the extream parts of his body: the hair smooth, but most of all on his legs, but under his belly, in the inner part of his knee, the top of his neck, breast, shoulders, and back-bone, not so smooth: In height it was about twenty two handfuls and three fingers, being much swifter then any Horse; the female beareth every year, as the Keeper said in Norway, two at a time; but in England it brought forth but one.

The flesh of it is black, and the fibres broad like an Oxes; but being dressed like Harts flesh and baked in an Oven, it tasted much sweeter. It eateth commonly grass; but in England seldom after the fashion of Horses, which forbear hay when they may have bread; but leaves, rindes of trees, bread and oats, are most acceptable unto it. It reacheth naturally thirty hand breadths high, but if any thing be higher which it doth affect; it standeth up upon the hinder-legs, and with the fore-legs there imbraceth or leaneth to the tree, and with his mouth biteth off his desire.

It drinketh water, and also English Ale in great plenty, yet without drunkenness; and there were that gave it Wine, but if it drink plentifully it became drunk. It is a most pleasant creature being tamed; but being wilde, is very fierce, and an enemy to mankinde, persecuting men, not only when he seeth them by the eye, but also by the sagacity of his nose following by foot more certainly then any Horse, for which cause they which kept them near the high ways, did every year cut off their horns with a saw: It setteth both upon Horse and Foot-men; trampling and treading them under-foot whom he did over-match, when he smelleth a man before he seeth him, he uttereth a voice like the gruntling of a Swine being without his female: it doth most naturally affect a woman, thrusting out his genital (which is like a Harts) as if it discerned sexes. In Norway they call it an Elk, or Elend, but it is plain they are deceived in so calling it, because it hath not the legs of an Elk, which never bend, nor yet the horns, as by conference may appear. Much less can I believe it to be the Hippardius, because the female wanteth horns, and the head is like a Mules; but yet it may be that it is a kinde of Elk, for the horns are not always alike, or rather the Elk is a kinde of Horse-hart, which Aristotle calleth Arrochosius of Arracolos a region of Assya, and herein I leave every man to his judgement; re∣ferring the Reader unto the former discourses of an Elk, and the Tragelaphus.

Of the SEA-HORSE.

THe Sea-horse, called in Greek, Hippotomos, and in Latine, Equus Fluviatilis; It is a most ugly and filthy Beast, so called because in his voyce and mane he resembleth a Horse, but in his head an Oxe or a Calf; in the residue of his body a Swine, for which cause some Graecians call him some-times a Sea-horse, and sometimes a Sea-oxe, which thing hath moved many learned men in our time to affirm, that a Sea-horse was never seen; whereunto I would easily subscribe (such Bellon〈…〉〈…〉) were it not that the antient figures of a Sea-horse, altogether resembled that which is here expressed; and was lately to be seen at Constantinople, from whom this picture was

taken. It liveth for the most part in Nilus; yet is it of a doubtful life, for it brings forth and breed∣eth on the land, and by the proportion of the legs, it seemeth rather to be made for going, then for swimming: for in the night time it eateth both hay and fruits, sorraging into corn fields, and de∣vouring whatsoever cometh in the way; and therefore I thought it fit to be inserted into this story. As for the Sea-calf, which cometh sometimes to land only to take sleep; I did not judge it to be∣long to this discourse, because it feedeth only in the waters.

[illustration]

This picture was taken out of the Colossus in the Vatican at Rome, representing the River Nilus, and eating of a Crocodile: and thus I reserve the farther discourse of this beast unto the History of Fishes, adding only thus much, that it ought to be no wonder, to consider such monsters to come out of the Sea, which resemble Horses in their heads, seeing therein are also creatures like unto Grapes and Swords.

The Orsean Indians do hunt a Beast with one horn, having the body of a Horse, and the head of a Hart. The Aethiopians likewise have a Beast, in the neck like unto a Horse, and the feet and legs like unto an Ox. The Rhinocephalus hath a neck like a Horse, and also the other parts of his body, but it is said to breath out air which killeth men. Pausanias writeth, that in the Temple of Gabales, there is the picture of a Horse, which from his breast backwards is like a Whale. Lampsacenus writeth, that in the Scythian Ocean, there are Islands wherein the people are called Hippopodes, having the bodies of men, but the feet of Horses; and Lamia hereafter to be declared, hath the feet of a Horse, but in other things the members of a Goat: and thus much for the several kindes of Horses, both for them that are properly so called, and also for any other, which like bastards retain any resemblance of nature with this Noble and profitable kinde of Beast.

Of the Diet of Horses, and their length of life.

HAving thus discoursed of the kindes of Horses, and their several accidents, and uses both for War, and Peace, pleasure, and necessity; now likewise it followeth, that we should proceed to their diet, and manner of feeding: wherein we are first of all to consider, that the natural constitution of a Horse is hot and temperate. Hot, because of his Levity, and Velocity, and length of life; tem∣perate * 1.1354 because he is docible, pleasant, and gentle towards his Master and Keeper. He therefore that will keep Horses, must provide for them abundance of meat; for all other Cattel may be pinched without any great danger, only Horses can endure no penury. Varro saith, that in feeding of Horses, we must consider three things; First of all, what food the Countrey wherein we live doth yeeld: Secondly, when it must be given: Thirdly, by whom, but specially the place of feeding Horses is to be considered; for although Goats can live in the Mountains, better then in the green fields, yet Horses live better in the green fields, then they can in the Mountains. For which cause when we chuse pasture for Horses, we must see that it be fat, such as groweth in Meddows, that in the Winter time it may be Sunny, and in the Summer it may be open and cold, neither so soft under-foot, but that the Horses hoofs may feel some hardness, for Horses, Mules and Asses, do love well green grass, and fruits, yet principally they grow fat with drinking; when they are in the stables, let them have * 1.1355 dry H••y. A Mare when she hath foaled give her Barly, and generally at all times in the Winter season Bullimung, or a mixture of all kindes of grain is fit for them in the house, according to these verses of Nemtian:

Inde ubi pubentes calamos duravert aestas, Lacten-sque urens herbas siccaverit omnem Mensibus humorem, culmisque armarit aristas, Ordea tum, paleasque leves, praebere memento. Pulvere quinetiam, puras secernere fruges Cura sit, atque toros manibus percurrere equorum, Gaudeat ut plausu sonipes letumque relaxit Corpus, & altores rapiat per viscera succos, Id curent famuli, comitumque animosa juventus.

We have shewed already, that they must have straw, or litter to ly upon, and Pollux doth set down the kindes of meats for Horses, as barley, hay, or French wheat, rice, and hay; for hard and dry meat is fittest for Horses, because it doth not fill them with winde; but all green meat is the less approved, by reason of inflamation. Three-leaved grass is also good for Horses, especially if they be young, for chaffe, hay, grass, and oats, are their natural and pleasing food: and although grass be moist, yet in the young age of a Horse, he delights in moist meats, for they stretch out his belly, and encrease his growth, but when he is elder, then ought he to be nourished with dryer food; as chaff, Barley, Oats, and such things. For although chaff, by reason of their dryness, make not a Horse fat, yet do they preserve him in perfect strength, for all hard things which are dissolved with difficulty, do retain their force of nutriment longer, but softer meats do not so; there∣fore the best dyet or habitude for Horses, is, to retain the mean betwixt fatness and leanness. For fat∣ness ministreth many humors to the nourishment of sickness, and leanness diminisheth natural strength, maketh the body deformed. In some Countreys they give their Horses Vine branches in the Autumn, to move their bellies, and increase their strength.

The herb Medica, which aboundeth in Media, is very nourishable to Horses, but the first stalks * 1.1356 are refused, saith Aristotle, the residue being watered with stinking water, is most commodious. In Italy they fat their Horses with Trifoly; in Calabria with Sulla, or Arthritica; and the Thracians, near the River Strymon, with a green Thistle.

In the Spring time give your younger Horses Bullimung for many dayes together, for that will not only make them fat, but also purge their bellies: for this purgation is most necessary for Horses, which is called soyling, and ought to continue ten days together, without any other meat, giving them the eleventh day a little Barley, and so forward to the fourteenth; after which day, continue them in that dyet ten days longer, and then bring them forth to exercise a little, and when as they sweat, anoint them with Oyl; and if the weather be cold, keep a fire in the sta∣ble: And you must remember when the Horse beginneth to purge, that he be kept from Bar∣ley and drink, and give him green meat, or Bullimung, whereof that is best that groweth near the Sea side.

But if the Horse go to soil in April, after five days, bring him forth, and wash him all over with water, then wiping his hair from all wet and filth, and loose hairs, pour upon him Wine and Oyl, presling it smooth upon his back, down to his skin; so let him be wiped all over again, and carryed into the stable, to be dieted with Masline, or Bullimung, as before, except he be troubled with the Glanders, and then he must not feed on it in the day time, lest through the heat of the Sun, he fall into the mangie, or into madness.

It is also requisite, that while we feed our Horses with green Corn, they be let bloud in the veins of the breast, and also cut in the roof of their mouths, that so those places being emptyed which were stuffed with corruption, the vacuity may be replenished with better bloud; a Horse thus dye∣ted, shall not only live in more health, and free from sickness, but also be more strong to undergo his labour.

With the bloud that cometh out of him, mingled with Nitre, Vinegar, and Oyl, you shall anoint him all over, if so be he be subject to the Glaunders, or to the Mangie; and then keep him in the sta∣ble five days together, suffering no Curri combe to come upon him, untill the sixt day, feeding him in the mean time with green Corn or Bullimung; and then bring him forth again, washing him all over with water, and rubbing him with a hard whisp, untill the humor or moistures be wholly wiped off, and he fed as before fourteen days together.

If you please not to keep him in the stable, then in the Spring time, turn him out in some meddow, or green pasture, and there let him feed at his own pleasure; for it hath been often proved, that such a dyet hath recovered may sick Horses.

It is reported of the Horotae, and Gedrusii, and men of Freeseland, the Macedonians, and Lydians, do seed their Horses with fishes: Likewise the Paeonians which inhabit about Prasius near the Mountain Orbelus, do feed their Horses, and all Cattel which they yoak with fishes.

Concerning the drink of Horses we have spoken elsewhere, and therefore we shall not need to say any thing of it here, except that the drinking much, and the Horse thrusting his head in deep into the troubled water, is an unfallible sign of his goodness; and the custom of some is, for to give their Horses mashes made of water and corn sod together, or else Bear, Ale or Wine, by drinking where∣of, they encrease their spirits and stomach.

Albertus saith, that some to make their Horses fat, take Snails, and beat them in pieces, so putting them into their meats, whereby they grow to a false fatnesse, which is easily dissolved. By eating of black Hellebor, Oxen, Horses and Swine are killed: and thus much for the food of Horses.

Concerning the voice of Horses, the Latins call it Hinnitum, and the Grecians, Phruma, and Phrumatesta; but this is certain, that from their very foaling, the females have a shrill and sharper voice then the males, which is fuller and broader, untill they be two year old, and after copulation their voice encreaseth, so continuing untill they be twenty year old, after which time, it falleth and decreaseth again.

The length of a Horses life (according to Aristotle) is eighteen or twenty years, and if they be * 1.1357 well tended and regarded in their youth, it hath been found, that some have lived unto five and twenty, or thirty year old. The females live longer then the males, because of their generation,

for the immoderate lust of Horses, shortneth their dayes. And it hath been found that a Mare hath lived to forty or fifty years, and a Horse to three and thirty: wherefore I do leave the relati∣on of Pliny and Athenaeus, to be censured by the Reader, who affirm, that Horses in their time, lived threescore or seventy years.

Albertus also affirmeth, that a Souldier told him for a certain truth, that he knew a Horse which lived till he was threescore years old, and at that age did service in the field. And August. Niphus also affirmeth, that the Riders of Ferdinand the first, told him there was a Horse in their Masters stable of seventy year old. The age of a Horse may be known by his teeth, and the Persian, Bohemian, Epirian, and Sicilian Horses, live longer then the Spanish or Numidian. In their years, the female never groweth after five, nor the male after six in height or length, so as the males are sooner perfited in the womb then the females, on the contrary the females do sooner grow to their perfecti∣on after their foaling then the Males.

The males have more teeth then the females, and in each sex they which have fewest teeth, live not so long, and in their old age their teeth grow white. Now their age is discerned by their teeth on this manner, the first four, that is two above and two beneath, be changed after they be thirty year old, and a year after the four next are changed in like manner, again after another year four more are changed, so that after four year and six moneths, he looseth no teeth, except canine, which cometh again in the fift and sixt year; so that afterwards their age cannot be di∣scerned, because in the seaventh year, they are all filled. Another unfaigned note of their age, is the hollowness of their temples, and their eye-lids beginning to wax gray, and their teeth hang∣ing out of their mouths. They have also little blacks in the middle of their teeth. Some try the age of their Horses, as a wife and learned man writeth, by considering twelve teeth, six above, and six beneath, for the old Horses have longer and thinner teeth, which are black at the top, and there are certain broaches or wrinckles in their teeth, which being filled, the mark is said to be out of their mouth.

Some try the age of their Horses by their cheeks, for they pull up the skin from the bones, and if it will quickly fall back again into his former place, they take it for an assured token of the Horses youth: but if it stand out and fall slowly down, then on the contrary, they judge the Horse to be old, and thus much for the age and diet of Horses.

Of the uses of Horse-flesh, Mares-milk, and other parts.

THere are certain people in Scythia, which were called Hippophagi, because they lived upon Horse-flesh; such also were the Sarmatians and the Vandals: likewise in Scythia the lesse, neer Taurica Chersonnesus, the people do not only eat the flesh of Horses, but also their milk, and make Cheese thereof.

Athenaeus also affirmeth, that the manner of the ancient Persians was, upon the feasts of their nativities to roast an Ox, an Asse, a Horse, and a Camel whole, and so set them before their guests.

In like sort, they eat Horse-flesh and Camels-flesh at Damascus; and in Polonia wilde Horses, especially that part which groweth under the mane. The Sarmatians made meat of Millet-seed, and mingle it with Mares milk, or with bloud taken out of the veins of their legs, wherewithal they make * 1.1358 puddings, and this is their chief food. So wikewise do the Tartarians, who having a Horse sick, cut off his Ulcer or wound, and so kill him and eat his flesh. The Gothes also in the dayes of Virgil did drink the bloud of Horses, as appeareth in these Verses;

Profuit incensos aestus avertere, & inter Ima ferire pedis, salientem sanguine venam: Bisaltae, quo more solent, acerque Gelonus, Cum fugit in Rhodopen, atque in deserta Getarum, Et lac concretum cum sanguine potat equino.

The Poets do also fain, that Pelias the Son of Tirus and Neptune, was educated by a Mare, and Meta〈…〉〈…〉 brought up his Daughter Camilla with Mares milk, because she was born wilde, he also bred her a∣mong the bushes, according to these Verses;

Hic natam in dumis, interque horrentia lustra Armentalis equae mammis, & lacte ferino Nutribat, teneris immulgens ubera labris.

The Tartarians drinke Mares milke, which they dresse like white wine, and call it Chumis, whereof Paulus Venetus rehearseth this story: The King of Tartar, saith, he, nourisheth above ten thousand milk-white Horses and Mares, and every year, upon the eight and twenty day of August, they observe a solemn feast, wherein the milk of these white Mares is dressed and set forth in comely vessels.

Afterward the King taketh a bowl full thereof, and powreth it on the ground round about him, being so taught by his Magitians, to offer Sacrifice to the gods of his Countrey: For they perswade

him that the Gods lick up that milk spilt on the ground, and afterwards the King drinketh up the residue, and besides him no body that day, except it be of the Kings linage, or of the Countrey of Horiach (for the people of that Countrey have liberty to tast thereof that day) because of a battle which once they obtained for the great Cam.

The property of this milk is to loosen the belly; and because it is thin and hath no fat in it, therefore it easily descendeth, and doth not curdle in the stomach, and it is said, that the Scythians can keep it twelve dayes together, therewithal satisfying their hunger, and quenching their thirst. And thus much shall satisfie for the natural discourses of Horses: hereafter follow∣eth the moral.

The moral discourse of Horses, concerning Fictions, Pictures, and other devises.

ANd first of all for the moral dignity of Horses, there is a celestial constellation called Hippos, according to these Verses of Aratus thus translated;

Huic Equus ille jubam quatiens fulgore micanti Summum contingit caput alvo stellaque jungens Ʋna.—

The Latins call this star Pegasus, and they say that he is the Son of Neptune and Medusa; who with striking his foot upon a Rock in Helicon a mountain of Boeotia, opened a Fountain, which after his name was called Hippocrene. Others tell the tale in this sort, at what time Bellerophon came to Praetus the Son of Abas the King of the Argives, Antia the Kings wife fell in love with her guest, and making it known unto him, promised him half her husbands Kingdom if he would lie with her, but he like an honest man abhorring so foul a fact, utterly refused to accomplish the desire and disho∣nesty of the lustful Queen; whereupon she being afraid lest he should disclose it unto the King, prevented him by her own complaint, informing the King that he would have ravished her: when the King heard this accusation (because he loved Bellerophon well) would not give punish∣ment himself, but sent him to Schenobeus the Father of Queen Antia, that he in defence of his Daughters chastity might take revenge upon him, who presently cast him to Chimaera, which at that time depopulated all the coast of Lycia: but Bellerophon by the help of the Horse Pegasus did both overcome and avoid the monster, and being weary of his life, perceiving that there was no good nor truth upon the earth, determined to forsake the world and flie to heaven: who coming neer to heaven, casting down his eyes to the earth, trembled to see how far he was distant from it, and so his heart fainting for fear, fell down backward and perished, but his Horse kept on his flight to heaven, and was there placed among the Stars by Jupiter. Euripedes telleth the tale otherwise, for he saith that Chiron the Centaure had a Daughter nourished in the mountain Pelius which was called Theas and afterward Hippe, because of her exceeding hunting on horse-back, she was perswaded by Aeolus (the Son of Hellen, a Nephew of Jupiters) to let him lie with her, whereupon she con∣ceived with childe, and when the time of her deliverance came, she fled from her Father into the woods, for fear the loss of her Virginity should be known unto him; but he followed her to see what was the cause of his Daughters departure, whereupon she desired of the Gods that her father might not see her in travel, her prayer was granted, and she after her delivery, was turned into a Mare, and placed among the Stars.

Others say that she was a Prophetesse, and because she revealed the counsels of the Gods, was therefore metamorphozed in that shape in the place aforesaid. Others say, that because she gave over to worship Diana, she lost her first presence. But to return to the first tale of Bellerophon, who after the death of Chimaera, growing proud for his valor attempted to flie to heaven, but Jupiter troubled his Horse with a Fury, and so he shooke off his Rider, who perished in the field, Alecus apo tese alese, be∣cause of his errour: and Pegasus was placed in heaven.

But to come nearer to the description of the Poeticall Horse, Albertus Magnus and some others say, that it is a Beast bred in Ethiopia, having the head and feet of a Horse, but horned, and wings much greater then the wings of an Eagle, which he doth not lift up into the air like a bird, but only stretcheth them out when he runneth, whereby his only presence is terrible to all creatures, unto whom he is enemy, but especially to Men. But for the truth hereof (although Pliny and some others seem to affirm as much) yet will I set down nothing for truth and certainty, because as the Poets call every swift Horse Volucres, and Alipedes; so the errour of that figure, hath rather given occasion to the framing of this new Monster Pegasus, then any other reasonable Alle∣gory.

Likewise I know no cause why the Poets should fain, that Ceres was turned into a Mare, and hid her self in the herds of Oncius; Neptune falling in love with her, followed her to those fields, and percei∣ving that he was deceived, turned himself also into a Horse, and so had to do with her, whereat Ceres was grievously offended, and fell into a great fury, for which cause she was called Erinnys: yet after∣wards she washed her self in the River Ladon, laying aside all her rage and fury, at the fulness of time she brought forth Ation.

And the Arcodians also had a certain Den, wherein they had a great remembrance of this ravishment of Ceres, sitting in a Den, wherein they say she hid her self from all creatures, and whereunto they offer divine worship. They picture her in a Colts skin, sitting like a woman in all parts, with a long garment down to her ancles, but the head of a Horse with the pictures of many Dragons, and other such wilde beasts, holding in one of her hands a Dolphin, and in the other a Dove.

By all which it is not uneasie for every man to know & conceive their meaning, that plenty of food signified by Ceres, doth not only maintain Men, Fowls, Beasts and Fishes, but also the immoderate use thereof draweth men to inordinate lust and concupiscence, and that the Gods of the Heathen were more rather to be accounted Beasts then Men.

Diana also among the Arcadians was called Eurippa, for the finding out of those Mares which Ʋlysses had lost: which Ʋlysses erected a statue for Neptune the great Rider, and they say that Hippolytus being torn in pieces by Horses, through the love of Diana, and skill of Aesculapius, by the vertue of certain herbs he was restored unto life again: Whereupon Jupiter being sore vexed and angry with Aescula∣pius for such an invention, deluding as it were the fury of the Gods, killed him with lightning, and thrust him down into hell, because no wretched man would fear death if such devises might take place: which fact Virgil describeth in these Verses:

At Trivia Hippolytum secret is alma recondit Sedibus, & nymphae Aegeriae nemo••ique relegat, Solus ubi in silvis Itolis ignobleis aevum Exigeret, verscque ubi nomine Virbius esset. Ʋnde etiam Triviae templo lucisque sacratis Cornipedes arcentur equi, quod littore currum Et juvenem monstr is pavidi effudere marinis.

The Poets also do attribute unto the night, black Horses, and unto the day white. Homer saith, that the names of the day Horses are Lampus and Phaethon; to the Moon they ascribe two Horses, one black and another white; the reason of these inventions for the day and the night is, to signifie their speedy course or revolution by the swiftness of Horses, and of the darkeness of the night by the black Horses, and the light of the day by the white; and the Moon which for the most part is hid * 1.1359 and covered with earth, both increasing and decreasing, they had the same reason to signifie her shadowed part like a black Horse, and her bright part by a white one.

The like Fiction they had of Hecate, whom Ausonius calleth Tergemina, because she is descri∣bed * 1.1360 with the head of a Horse, a Dog, and a wilde Man, the Horse on the right hand, the Dog on the left hand, and the wilde Man in the middle: whereby they declared how vulgar, illiterate, and uncivilized men, do participate in their conditions, the labours and envie of brute beasts.

We may also read in the Annales of Tacitus, that in his time there was a Temple raised to Equestrial fortune, that is, for the honour of them which managed Horses to their own profit, and the good of their Countrey, and that Fulvius the Praetor in Spain, because he obtai∣ned the victory against the Celtiberians, by the valour and diligence of his Horse-men, was the first that builded that Temple. Likewise, there was another Temple in Boeotia for the same cause dedica∣ted unto Hercules.

The ancient Pagans call the God of Horses Hippona, as the God of Oxen Bubona. It is also ap∣parent, * 1.1361 that many Nations use to sacrifice Horses, for at Salentinum a Horse was cast alive into the fire and offered to Jupiter. Likewise the Lacedemonians sacrificed a Horse to the winds. At Rome also they sacrificed a Horse to Mars, and thereof came the term of Equus October, which was sacrificed every year in October, in Campus Martius. This Horse was often take out of a Chariot, which was a * 1.1362 Conqueror in race, and stood on the right hand; as soon as he was killed, some one carried his tail to a place called Regia, and for his head there was a continual combate betwixt the inhabitants of the streets, Suburra, and Sacravia, which of them should possesse it; for the Suburrans would have fastened it to the wal of Regia, and the Sacravians to the Tower Mamillia.

The reason why they Sacrificed a Horse, some have conjectured because the Romans were the off-spring of the Trojans, and they being deceived by a Horse, their posterity made that Sacri∣fice for punishment of Horses: but it, is more reasonable, that because they Sacrificed a con∣quering * 1.1363 Horse, they did it only for the honour of Mars (the God of victory) or else because they would signifie, that flying away in battle was to be punished by the example of Sacrificing of a swift Horse.

The Carmani did also worship Mars, and because they had no Horses to use in War, they were forced to use Asses, for which cause they Sacrificed an Asse unto him. There is another fable amongst the Poets, that the Methimnaeans were commanded by the Oracle to cast a Virgin into the Sea to Neptune, which they performed: now there was a young man whose name was Ennallus, which was in love with the said Virgin, and seeing her in the Waters, swum after her to save her, but both of them were covered with the waters of the Sea; yet after a certain space Ennallus returned back again, and brought news that the Virgin lived among the Pharies of the Sea, and that he after that he had kept Neptunes Horses, by the help of a great wave escaped away by swimming; for the Poets fain that Neptunes Chariot was drawn by Horses of the Sea, according to these Verses of Gillius;

Non aliter quotiens perlabitur aequora curru Extremamque petit Phoebaea cubilia Tethyn Fraenatis Neptunus equis—

They also faign that the Sun is drawn with two swift white Horses, from whence came that * 1.1364 abomination, that the Kings of Judea had erected Horses and Chariots in honour of the Sun, which were set at the entrance of the Temple of the Lord; which Horses were destoyed by Josias, as we read in holy Scripture. And the manner of their abomination was, that when they did worship to the Sun, they road upon those Horses from the entrance of the Temple to the * 1.1365 chamber of Nethan-melech. The Persians also Sacrificed a Horse to Apollo according to these Verses of Ovid:

Placat equ•• Persis, radiis Hyperiona cinctum, Ne detur sceleri victima tarda deo.

And for this cause the Massagetes sacrificed a Horse (the swiftest of all Beasts) unto the Sun, the swiftest of all the Gods. Philostratus also recordeth, that Palamedes gave charge to the Grecians to Sacrifice to the Sun rising a white Horse. The Rhodians in honor of the Sun did cast yearly away into the Sea, the Chariots dedicated to the Sun, in imagination that the Sun was carryed about the World in a Chariot, drawn by six Horses.

As the Army of the Persians did proceed forward on their journey, the fire (which they did * 1.1366 call Holy and Eternal) was lifted up on silver Altars; presently after this, there followed the Wise-men, and after those Wise-men came 165 young men, being cloathed with as many red little garments as there are dayes in the year: Instantly upon the same, came the holy Chariots of Jupiter, which was drawn by white Horses; after which, with a resplendent magni∣tude the Horse of the Sun was seen to appear (for so it was called) and this was the manner of their Sacrifices.

The King of Indians also (as is said) when the dayes began to wax long, he descended down to the River Indus, and thereunto sacrificed black Horses and Buls; for the Buls in ancient time * 1.1367 were consecrated to the Rivers, and Horses also were thrown thereinto alive, as the Trojans did in∣to Xanthus.

The Veneti (which worshiped Diomedes with singular honour) did Sacrifice to him a white Horse: when the Thebanes made war on the Lacedemonians, it is said that Caedasus apeared in a vision to Pelo∣pidas, * 1.1368 one of the Thebane Captains, and told him that now the Lacedemonians were at Leuctra, and would take vengeance upon the Thebanes, and their Daughters; Whereupon Pelopidas to avert that mischief, caused a young foal to be gallantly attired, and the day before they joyned battle, to be led to a Sepulcher of their Virgins, and there to be killed and sacrificed.

The Thessalians observed this custome at their marriages and nuptial Sacrifices, the man took a Horse of War armed and furnished, which he led into the Temple; after the Sacrifice ended he de∣livered the rains of the Bridle into the hands of his Wife, who led the same Horse home again: but for what signification or cause this rite was observed, Aelianus which relateth the story sheweth not, but saith he referreth himself to the Thessalians to declare their own reasons of this observation. * 1.1369 And thus much shall suffice concerning the Sacrificing of Horses.

Another moral-honour done unto them was their burial; For we have shewed already that Volucer the Horse of Verus the Emperour was honourably buried, the Mares of Cinon which had * 1.1370 won three games at Olympus, were likewise interred neer his own body. The Scythians at the burial of their Kings used for to strangle one of his harlots, his cupbearer, his Cook, his Horse-keeper, his Messenger, and also Horses and other Cattle; and after a year they do this the second time; ta∣king fifty of his dearest servants which were natural Scythians and strangled them; likewise fifty of his best Horses, out of whose bellies they pull out their bowels and guts, and filling their bellies up again with chaffe, they sow them up: then make they half an arch upon two posts standing up∣right, and likewise the other half upon two other posts over the Kings grave; likewise fastening in the earth divers other sharp posts upon which they put the fifty Horses, so fastening them with thick pieces of timber all along their neck and back, so that the shoulders of the Horses rest upon the fore-arch and their bellies on the hinder, their legs standing upward, then bridle they the Horses, and stretch forth the rains of their bridles unto the posts of the earth, afterwards up∣on every one of the dead Horses they lay a dead man, putting a stake through his back out of his neck, and the neather part of the said stake they fasten in the post, which pierceth or goeth through the Horse; and thus having compassed about the grave of their King, with such Horses and Horse-men, they depart, leaving both the one and the other to the consumption of nature, and after this manner did they bury all their Kings.

Adrian buryed his Hunting Horse, Ennomaus his Mares, Partheria and Eripha. Like∣wise Miltiodes, Evagoras, and Augustus the Emperour. At Agrigentum also there are many Pyramides erected upon the Sepulchres of Horses. And thus much shall suffice for the burial of * 1.1371 Horses.

We have shewed you already how Men and Women have been transformed into Horses, * 1.1372 according to the fiction of the Poets, as of Saturns, Jupiter, Neptune, Ceres, Hippes, and Ocyrrhoes the Daughters of Chiron. In like sort there have been predictions or ostentations of things to come, taken from a Wolf, a Fox, a Serpent, and a Horse, which were called Au∣spicia Pedestria.

Dreams also have been declared by Horses, for Publius Vatinius in the Macedonian war, coming to∣wards Rome in the night time, supposed be saw two young men of excellent beauty to meet him, and tell him that Perses the King was taken by Paulus, which thing he declared to the Senate, but was by them put into prison as a contemner of the Majesty and honour of that Captain, but after∣wards it appeared by the letters of Paul that Perses was taken that very day; whereupon Vatinius was delivered out of Prison, and rewarded with land and liberty.

It also appeareth that the same day that Castor and Po〈…〉〈…〉 washed away the sweat of themselves * 1.1373 and their Horses in the lake of J〈…〉〈…〉, that they watched for the safety of the Roman Empire, and their Temple which was joyned to the same fountain being fast locked, upon a suddain flew open without the hand of man.

Aeneas also in Virgil saith, that he knew war would follow by the appearance of four Horses, which in a green field set upon a whole Campe, whereupon in Virgil, he speaketh thus to Anchises.

Quatuor hic, primum omen, Equos in gramine vidi Tondentes campum late, candore nivali. Ft pater Anchises, Bellum O terra hospita port as; Bello armantur equi, Bellum haec armenta minantur. Sed tamen 〈…〉〈…〉dem olim curru succedere sueti Quadrupedes, & fraena jugo concordia ferre; Spes est pacis, ait.—

Lucan also speaketh to the same purpose that Horses presage war;

Primus ab aequorea percussis cuspide saxis Thessalicus sonipes bellis feralibus omen Exiluis.—

Alexander also writeth, that the Germans were wont to bring up white Horses which were never used to labour, by whose neighing they were forewarned of wars, and of other strange events. It is vulgarly known how Dorins came to the Kingdom of Persia, after it was agreed amongst the seven Princes, that he whose Horse did first neigh in the morning in a place appointed, should be saluted King, Ebores his rider in the night, time took one of the mares which he knew his Masters Horse loved, and led her into the Suburbs, and there tied her, afterward he brought thither Darius his Horse, and led him about her two or three times, and at length suffered him to cover her, and so led them both away together. In the next morning the Princes met as soon as day brake, and road up and down the Suburbs, until at last they came to the place where the Mare of Darius was tyed the night before, whereunto the Horse of Darius ran neighing strongly, and presently it thundred and lightned in a clear day: whereupon the residue of the Princes alighted from their Horses, and did reverence to King Darius, who by divine appointment was thus advanced to the Scepter.

Although there be some that say Ebores by handling of a Mares genital and keeping his hand warm, untill they came to the place aforesaid, there stroking the Nostrils of his Masters Horse, caused him thus to neigh and win the Kingdom; yet I rather in cline to the former opinion which was re∣lated by Herodotus in his Thalia.

There have also been Horses of strange fashions, for as we have shewed already, that a Mare did * 1.1374 bring forth a Hare, so also (Livie saith) an Ox did bring forth a Foal. Nero did shew certain Herma∣phrodite Mares, wherewithal his Chariot was drawn, which was a thing worth the sight, that the Monarch of the world should sit upon Monsters.

Julius Caesar had a Horse which had cloven hoofs like a Mans fingers, and because he was foaled at that time when the Sooth-sayers had pronounced that he should have the government of the world, therefore he nourished him carefully, and never permitted any man to back him but him∣self, * 1.1375 which afterwards he dedicated in the Temple of Ven〈…〉〈…〉, for he conceived that such a strange beast bred in his own flock, was a prediction unto him of great honour. The Palatine of Vilva had a * 1.1376 Horse foaled with five legs, and Henry the Count-Palatine had likewise a Horse with six legs. Thus much may suffice for the monster Horses.

In the next place it is good to enquire what the Centaures are, who are described by the Poets to * 1.1377 have their forepart like men, and their hinder part like Horses, the occasion whereof is thus rela∣ted by Pindarus: that Centaurus the Son of Ixion, committed buggery with the Mares of Magnetia, under the mountain Pelius, from whence came that monstrous birth in the upper part resembling the Father and in the neather the mother. These saith he possessed the Mountains and Desert places of Thessaly, being given to all manner of Latrociny and Depraedation. They were called also Hip∣pocentauri: And some say that they were first of all nourished by the Nymphes in the mountain Pelius, who afterwards being the first that tamed Horses, were thought to be half Men, and half Horses, because they were seen backward, and from hence came the fable that they were tamed by

Hercules, which was one of his greatest labours: But yet that no man may wonder or think it impos∣sible that such monstrous creatures should have existence in nature, these authorities following may perswade sufficiently.

Plutarch in his Banket of Wisemen, affirmeth, there was a Horse-keeper which brought into the house of Periander an Infant or rather a Monster which he had got upon a Mare, which had the head, neck, hands and voice of a childe, and the other parts like a Horse, Diocles presently judged it to be a Monster, and signified contentions and strifes in the world. But Thales told Periander he was of another opinion, namely, that it was no Monster, but a meer natural birth from such a copulation, and therefore advised Periander, that either he should keep no Riders, or else let them have Wives.

Claudius Caesar also writeth, that in the time of his reign there was such a one born in Thessaly, which dyed the same day it was born: and Pliny that he afterwards saw it seasoned in hony, brought out of Egypt to be shewed to the Emperor. These Centaures, Homer calleth Fera, that is, Ferae, wilde persons. The Lapithae and the Centaures are said to be very like the one to the other, and were also once very loving, but they fell afterwards to deadly war, by reason the Centaures in a banket being drunk, offered to ravish the females of the Lapithae, for which cause the Lapithae slew them in their jealousie, whereon fell a mortal war: whereby the Poets signifie how intemperancy in Men and Beasts doth not only bring with it other sins, but also causeth much slaughter. And so I conclude the story of Centaures, holding it possible that such should be generated by unclean and natural copula∣tion, but unpossible that they should live long after birth, and therefore the Centaures of the Poets are nothing else but men sitting on Horseback, mistaken for one entire creature which were divided, and so conclude with the Verse of Horace:

Humano Capiti cervicem pictor Equinam Jungere si velit.— Hoc monstrum puto Centaurus foret.

Of the statues and figures of Horses.

IT was no small dignity that the ancient Cephalenes did stamp their money with the picture of a Horse, for surely from them it came, that coin was first of all called currant, because of the image * 1.1378 of a speedy Horse, wherewithal it was imprinted. Textor also writeth, that amongst the ancients there was a custom to make the Charcter of a Horse in the forehead of a bondslave; there was also images of Horsemen and Horses renowned in many Countries for the honour of both, such were the statues of the Amazons (cald Hippiades) who by Lysias the Orator are said to be the first that ever backed Horses: Such was the statue of Claelia, Quintus Martius, Tremulus, Domitianus, and many other both Men and Women: for the Romans had the Equestrial statues in great reverence and ceremony, no doubt in imitation of the Grecians, but with this difference, that they pictured none but the swift Horses, but the Romans, Horses and Chariots, and from hence came the custome to have Chariots in triumph.

But this custome to have six Horses in a Chariot was brought in last of all by Augustus. Aristodemus pictured the Chariots and Wagoner. Pisicrates the woman Pitho, with a Wagon. Euthycrates, the Son of Lysippus expressed the Equestrial combate at the Oracle of Trophonium with singular art, also many Chariots of Medea, the Horse and his carriage. There were also earthen Chariots at Rome in the porch of Jupiters Temple, as we have shewed before in the discourse of Chariots.

When Constantinus the great took a view of the City of Rome, and passing from place, to place, came at length to Forum Trajani, the most exquisite building of all the world, he stood amazed at the admirable frame of Giants, which were lineally deciphered therein, whereof despairing to imitate any part of that work, he chose only to erect the picture of such a Horse and Prince, as in the middle of the same was erected in remembrance of Trajane, and so much he intimated to his followers: close by him stood that Princely Hormisda (a Persian) who made the Emperour this * 1.1379 answer, Ante imperator stabulum tale condi jubeto si vales: Equus quem fabricare disponis ita ••••te suc∣cedat ut iste quem videmus: O Noble Emperour before you make such a Horse, first of all build such a stable; that your work in all parts may be correspondent to this which you propose unto your self to imitate.

Metellus the Macedonian raised two porches which were compassed about with two Horses, without inscription or dedication, which now are compassed with the porches of Octavia, and the row of Equestrial statues in the front of the said buildings, now the greatest ornament of that place, he also brought out of Macedonia. And it is said that Alexander the great caused Lysippus (that singular work∣man) to frame the pictures of all those Knights which in his company were slain at the River Grani∣cum, and also to place his own picture among them.

In the City of Rome there are two mountains called Equilini, in one of them are the bathes of Diocletian, and the great Marble Horses, with two men half naked, holding their rains, being most singular wormanship, whereof one hath this inscription in Latin letters, Opus Praxitelis, the work of Praxitelis; the other Opus Phidiae, the work of Phidias: and it is clear, that they were brought

thither by Ty••••dates King of Armenia, for whose entertainment Nero caused the Theatre of Pompey to be covered all over with gold in the space of one day. The story of the Trojan Horse is vulgarly * 1.1380 known, which is also called Equus Durateus, or Dureus, wherein the Grecian Princes hid themselves, when they took Troy, according to these Verses;

Nec cum durateus Trojanis Pergama p〈…〉〈…〉 Inflammascit Equus nocturno Grajugenarum.

The truth whereof standeth thus, The Grecians making shew that they had vowed a vow unto Pallas, framed a Horse of so great higness, that it could not be taken into Troy, except the gates were pul∣led down; and this they placed hard to the wals of Troy: Sinon (the counterfeit runnagate) being then within the wals among the Trojans, perswaded them to pull down their wals and pull in that wooden Horse; affirming that if they could get it, Pallas would stand so friendly to them that the Grecians should never be able to move war against them: wherefore they pull down their gates, and part of their wall, and by that means do bring the Horse into the City: while the Trojans were thus revelling and making merry with themselves, and not thinking of any harm might ensue upon them, the leaders of the Grecian Army who by deceit all this while kept themselves close hid, (ever since which time the Grecians are tearmed of all Nations deceitful) on a suddain rose out of their lurking places and so going forward invaded the City, being destitute of any defence, and by this means subdued it.

Others are of opinion, that the Poets fiction of the Trojan Horse, was no other but this, that there was a mountain neer Troy called Equus, and by advantage thereof Troy was taken, whereunto Virgil seemeth to allude, saying;

Instar montis Equum divina Palladis arte Aedificant.—

For they say that Pallas and Epeus made the Horse, and therefore I conjecture, that the Trojan Horse was nothing else but an engine of War, like unto that which is called Aries: For Pausanias saith, that Epeus was the inventer thereof. And Higinus saith, that the Trojan Horse was Machina oppugnatoria, a devise of war, to overthrow the wals.

Of this Horse there was a brazen image at Athens in Acropolis, with this inscription, Chaeride∣mus, Fuangeli filius caelen〈…〉〈…〉 dicavit. When Alexander, looked upon his own picture at Ephesus which Apelles had drawn with all his skill, the King did not commend it according to the worth thereof: It fortuned that a Horse was brought into the room, who presently neighed at the picture of Alexanders Horse, smelling unto it as to a living Morse, whereat Apelles spake thus to the King;

Ho men Hippos ••oice sou graphicoteros cata polu.

That is to say, The Horse is a better discerner of truth then you.

There was one Phormis which went from Mae••alus in Arcadia into Sioilla, to serve Gelon the Son of Dinomenes, under whom and his brother Hier•• he arose to great estate of wealth, and therefore he gave many gifts to Apollo at Delphos, and made two brazen Horses with their riders at Olympia, setting Dionisius the Grecian upon one and Simon Egineta upon the other.

Aemilius Censorinus (a cruel Tyrant in Sicilia) bestowed great gifts upon such as could invent new kinde of torments; there was one A••untius Paterculus, hoping to receive from him some great reward, made a brazen Horse, and presented it to the Tyrant: to include therein such as he should condemn to death: at the receipt whereof Aemilius which was never just before, first of all put the Author into it that he might take experience how cursed a thing it was to mi∣nister unto cruelty.

Apelles also painted Clytus on Horse-back hastening to war, and his Armour-bearer reach∣ing his helmet unto him, so lively, that other dumb beasts were affraid of his Horse. And excellent was the skill of Nealces, who had so pictured a Horse foaming, that the beholders were wont to take their handkerchefs to wipe it from his mouth. And this much for the moral uses of Horses.

Of the several diseases of Horses and their cures.

SEeing in this discourse I have principally aimed at the pleasure, delight, and profit of English∣men, I have thought good to discourse of the diseases of Horses and their cures in the words of our own Countreymen, M. Blundevile, and M. Markham, whose works of these matters are to be re∣corded like the Iliads of Homer in many places and several Monuments, to the intent that envy of Barbarism may never be able to bury them in oblivion, or neglect to root them out of the world, without the losse of other memorable labours.

Wherefore good Reader, for the ensuing Tructure of diseases and cures compiled by them, after that I had read over the labours of C. Gisner, and compared it with them, finding nothing of sub∣stance in him, which is not more materially, perspicuously, profitably, and familiarly, either ex∣tracted or expressed by them, in a method most fitting this History, I have thought good to follow them in the description of the disease and the remedy; first (according to time) declaring them in the words of M. Blund. and afterwards in the words of M Markham, methodically one after the other, in the same place: wherewithal I trust the living authors will not be displeased, that so you may with one labour examine both; and I hope, that neither they, nor any of their friends or Scholars shall receive any just cause of offence, by adding this part of their studies to our labours, neither their books imprinted, be any way disgraced or hindered, but rather revived, renobled, and honoured. To begin therefore (saith Master Blundevile) after the discourse of the nature of a Horse followeth those things which are against nature, the knowledge whereof is as needfully profitable as the other. Things against nature be those whereby the healthful estate of a Horses body is decayed, which are in number three; that is, the causes, the sickness, and the accidents; of the two first in order, and the other promiscuously as need requireth.

Of causes and kinds thereof.

THe causes of sickness be unnatural affects, or evill dispositions preceding sickness, and pro∣voking the same, which of themselves do not hinder the actions of the body, but by means of * 1.1381 sickness coming betwixt. Of causes, some be called internal, and some external. Internal be those that breed within the body of the Beast, as evil juice. External be those that chance outwardly to the body, as heat, cold, or the stinging of a Serpent, and such like. In knowing the cause of every disease, consisteth the chief skill of the Farriar. For unlesse he knoweth the cause of the disease, it is impossible for him to cure it well and skilfully. And therefore I wish all Farriars to be diligent in seeking to know the causes of all diseases, as well in the parts similar, as instrumental, and to know whether such causes be simple, or compound; for as they be simple or compound, so do they en∣gender simple or compound diseases.

Of sickness, what it is, and how many general kinds there be; also with what order the diseases of Horses are herein declared. And finally, of the four times, belonging to every sickness.

SIckness is an evill affect contrary to nature, hindering of it self, some action of the body Of sick∣ness there be three general kinds, where of the first consisteth in the parts similar; the second in the parts instrumental; and the third in both parts together. The first kind is called of the Latins Intemperies, that is to say, evil temperature, which is either simple or compound. It is simple, when one quality only doth abound or exceed too much, as to be too hot, or too cold; it is compound, as when many qualities do exceed, as when the body is too hot and too dry, or too cold and too moist. The second kind is called Mala constituti••, that is to say, an evill state or composition, which is to be considered, either by the shape, number, quantity, or sight of the member, or part evill af∣fected or diseased. The third kind is called Ʋnitatis solutio, that is to say, the loosening or division of the unity, which as it may chance diversly, so it hath divers names accordingly; for if such soluti∣on or division be in a bone, then it is called a fracture; if it be in any fleshie part, then it is called a Wound or Ulcer; in the veins, a Rupture; in the sinews, a Convulsion or Cramp; and in the skin, an Excoriation.

Again, of diseases, some be called long, and some sharp and short, called of the Latins, M〈…〉〈…〉, which be perillous and do quickly kill the body. The long, do 〈…〉〈…〉rry longer by it. Yet moreover, there is sickness by it self, and sickness by consent: Sickness by it self, is that which being in some member, hindereth the action thereof by it self Sickness by consent, is derived out of one member into another, through the neighbourhood and community that is betwixt them: as the pain of the head which cometh from the stomach.

Thus the learned Physitians which write of Mars body, do divide sickness▪ But Absyrtus writing of Horse-leach craft, saith of that sickness, or rather malady (for so he termeth it, using that word as a general name to all manner of diseases that be in a Horse) there be four kinds, that is to say, the moist malady, the dry malady, the malady of the joynts, and the malady betwixt the flesh and the skin. The moist malady is that which we call the Glanders. The dry malady is an incurable consumption, which some perhaps would call, the mourning of the chein, but not rightly, as shall appear unto you hereafter. The malady of the joints comprehendeth all griefs and sorentes that be in the joints. And the malady betwixt the flesh and the skin, is that which we call the 〈◊〉〈◊〉, U〈…〉〈…〉 which four kindes of maladies, Vegetius addeth three others, that is, the Forcine, the 〈◊〉〈◊〉 of the Reins or Kidnies, and the con〈…〉〈…〉ered Marginess, most commonly called of the old writers the 〈…〉〈…〉∣sic; and so maketh seven kindes of maladies, under which all other perticular diseases are compre∣hended.

Again, Laurentius Rusius, useth an other kind of division of sickness. Of Horses diseases, saith he, some be natural, and some accidental. The natural be those that do come either through the ex∣cesse, or lack of engendring seed, or by error of nature, in misforming the young, or else by some defect of the dam or sire, in that perhaps they be diseased within, and have their seed corrupted.

The accidental diseases be those that come by chance, as by surfetting, of cold, heat, and such like thing. But forasmuch as none of these writers do follow their own divisions, nor handle the parts thereof accordingly: to avoid their confusion, and to teach plainly: I thought good and profitable therefore to use this my own division and order here fol∣lowing.

First, then, of diseases some be inward, and some be outward. The inward be those that breed within the Horses body, and are properly called maladies and diseases, whereof some do occupy all the whole body, and some particular parts or members of the body.

Of those then that occupie all the body, and not be accident to any private member, I do first treat, as of Agues, of the Pestilence, and such like, and then of those that be incident to every particular member, beginning at the head, and so proceed orderly throughout all the members, even down to the sole of the foot, observing therein so nigh as I can, the self same order that Galen useth in his book, De locis male affectis, declaring what manner of disease it is, and how it is called in English, and also in Italian, because the Kings stable is never without Italian Riders, of whom our Farriars borrowed divers names, as you shall perceive hereafter. Then the causes whereof it pro∣ceeds, and the signes how to know it, and finally, the cure and diet belonging to the same; and be∣cause I find not inward diseases enow to answer every part of the body, I do not let to interlace them with outward diseases incident to those parts, yea rather, I leave out no outward disease belonging to any particular member, and to the intent you may the better know to what diseases or sorances every part or member of the Horses body is most commonly subject. And note by the way, that I call those outward diseases that proceed not of any inward cause, but of some outward cause, as when a Horse is shouldered by means of some outward cause, or his back galled with the saddle, or his sides spurgalled, or his his hoof cloid with a nail, which properly may be called sorances or griefs.

Thirdly, I talk of those diseases as well outward as inward, that may indifferently chance in any part of the body, as of Impostumes, Cankerous Ulcers, Wounds, Fistulaes, Burnings, B••usings, Breaking of bones, and such like.

Fourthly, because most diseases are healed either by letting of bloud, by taking up of veins, by purgation, or else by cauterisation, that is to say by giving the fire: I talk of those four necessary things severally by themselves; and finally I shew you the true order of paring and shooing all man∣ner of hoofs, according as the diversity of hoofs require: and to the intent you may the better un∣derstand me, you have the perfect shapes of all necessary shooes, plainly set forth in figures before your eyes. Thus much touching mine order which I have hitherto observed.

Now it is necessary to know, that to every disease or malady, belongeth four several times, that is to say, the beginning, the increasing, the state, and declination, which times are diligently to be observed of the Farriar, because they require divers applying of medicine; for that medicine which was meet to be used in the beginning of the disease, perhaps is not to be used in the declination thereof: and that which is requisite, and very needful, to be applyed in the state or chiefest of the disease, may be very dangerous to be used in the beginning. And therefore the Farriar ought to be a man of judgement, and able to discern one time from another, to the intent he may apply his me∣dicines rightly. Hither of causes and sickness in general. Now it is also meet, that we speak in general of signes whereby sickness is known.

Of the signes of sickness in general.

SIckness according to the learned Physitians, is known four manner of wayes. First, by insepa∣rable or substantial accidents, as by the shape, number, quality, and sight of the part or member diseased. For if it be otherwise formed, or more or lesse in number or quantity, or else otherwise placed then it ought to be, then it is not well. Secondly, sickness is known by alte∣ration of the quality, as, if it be too hot, or too cold, too moist, or too dry. Thirdly, when the action of any member is hurt or letted, as when the eye-sight is not perfect, it is a manifest sign that the eye is evill affected or sick. Likewise, when there breedeth no good bloud in the body, it is an evident token that the Liver is not well. Fourthly, sickness is known by the excrements that come from the Beast, as by dung or stale; for if his dung be too strong of sent, full of whole Corn••, or of Wormes, too hard, or too soft, or evill coloured, it is a token that he is not well in his body: so like∣wise if his stale be too thick, or too thin, too white, or too red, it betokeneth some surfet, raw dige∣stion, or else some grief in his reins, bladder or stones. But Vegetius saith, that it is best known, whe∣ther a Horse be sick or not, or toward sickness, by these signes here following; for if he be more slow and heavie in his trotting, or gallopping, harder of Spur then he was wont to be, or spreadeth his litter abroad with his feet, often tumbling in the night season, fetching his breath short and vio∣lently, loud snuffling in the Nose, and casting out vapors at his Nostrils, or lyeth down immediately

after his provender, or maketh long draughts in his drinking, or in the night season is now down, and now on foot, or if in the next morning he be very hot in his pasterns, or betwixt his ears, or that his ears hang more then they are wont to do: again, if his eye sight be dim, and his eyes hollow in his head, his hairs standing right up, and his flanks hollow and empty, whensoever two or three of these signes do concur together, then it is to be thought, saith Vegetius, that the Horse is not well, and therefore he would have him immediately to be separated from his companions that be whole, and to be placed by himself untill his disease be perfectly known and cured, and especially if it be any contagious disease.

I have seen divers Farriars here in England to use that for the trial of a Horses sickness, which I never read in any Author, that is, to feel his stones, whether they be hot or cold, and tosmell at his nostrils, and so by the savour thereof to judge what sickness the Horse hath. Truly I think that no evill way, if they can discern with their sense of smelling, the diversity of savours, that cometh out of his Nostrils, and then aptly apply the same to the humours whereof such savours be bred, and so orderly to seek out the originall cause of his sickness. But I fear me, that more Farriars smell with∣out judgement, then with such judgement, and no marvell why, sith that few or none be learned, or have been brought up with skilful Masters. But from henceforth I trust that my travail will cause such Farriars as can read, and have some understanding already, to be more diligent in seeking after knowledge then they have been heretofore, whereby they shall be the better able to serve their Countrey, and also to profit themselves, with good fame, whereas now for lack of knowledge they incur much slander.

Of the Fever and divers kinds thereof in a Horse.

I Think it will seem strange unto some, to hear that a Horse should have an Ague or Fever, but it was not strange unto the men of old time, as to Absyrtus, Hierocles, Xenophon, Vegetius, and * 1.1382 such like old Souldiers, throughly experimented in Horses griefs. A Fever, according to the learned Physitians, is an unnatural and immoderate heat, which proceeding first from the heart, spreadeth it self throughout all the arteries and veins of the body, and so letteth the actions thereof.

Of Fevers there be three general kinds, whereof the first, is that which breedeth in the spirits, being inflamed or heated more then their nature requireth. The second breedeth in the humors, being also distempered by heat. The third in the firm parts of the body, being con∣tinually hot. What spirits and humors be, hath been told you before in the keepers Office. Of these three general kinds do spring many other special kinds, as Quotidians, Tertians, Quartans, Fevers Hectick, and very many others, whereunto mans body is subject, whereof none of my Authors do treat, unless Vegetius, who speaketh somewhat of a Fever Quotidian, of a Fever continual, and also of a Fever accidental. He speaketh also of Sum∣mer, Autumn, and Winter Fevers, without making any great difference betwixt them, more then that one is worse then another, by reason of the time and season of the year, so that in effect all is but one Fever. Wherefore according unto Absyrtus opinion, I will briefly shew you first the causes whereof it proceeds, and then the signes how to know it, and finally how to cure the same.

The Fever chanceth sometime by surfetting of extreme labour or exercise, as of too much travel∣ling, and especially in hot weather, of too swift gallopping and running, and sometime by extreme heat of the Sun, and also by extreme cold of the aire, and sometime it breedeth of crudity or raw digestion, which many times happeneth by over greedy eating of sweet green corn, or of such pro∣vender as was not thoroughly dryed or cleansed: for after such greedy eating, and specially such meat, never followeth perfect digestion. The signes to know a Fever be these, The Horse doth con∣tinually hold down his head, and is not able to lift it up, his eyes are even blown so as he cannot easily open them: yea and many times they be watering, the flesh of his lips and of all his body is lush and feeble, his stones hang low, his body is hot, and his breath is very hot and strong, he stan∣deth weakly on his legs, and in his going draweth them lasiely after him, yea he cannot go but very softly, and that staggering here and there he will lie down on his side, and is not able to turn him∣self, or to wallow; he forsaketh his meat both hay and provender, and is desirous of nothing but of drink, which, as Absyrtus saith, is an assured token of a Fever: he also sleepeth but little. The cure and diet. Let him bloud in the face and temples, and also in the palat of his mouth, and the first day give him no meat, but only warm drink, and that by little and little. Afterward give him continually grasse, or else very sweet hay wet in water, and let him be kept warm, and sometime walke him up and down fair and softly in a temperate air, and then let him rest, and when you see that he begins to amend, give him by little and little at once Barley fair sifted and well sodden, and also mundified, that is to say, the huske pulled away, like as when you blanch Almonds.

Of divers sorts of Fevers according to Vegetius, and first of that which continueth but one day.

THe Fever of one day called by the Greek name Ephemera, or else by the Latin name Diaria, chan∣ceth many times through the rashness and small discretion of the keeper, or some other that letteth not to ride a Horse unmeasurably, either before or after watering, whereby the Horse after∣ward in the stable entreth into an extream heat, and so falleth into his Fever, which you shall know partly by his waterish and bloud-shotten eyes, and partly by his short violent and hot breathing and panting. Moreover, he will forsake his meat, and his legs will wax stiffe and feeble. The cure, Let him have rest all the next day following, and be comforted with warm meat, then let him be walked up and down fair and softly, and so by little and little brought again to his former estate.

Of the Fever continual.

THe Fever continual, is that which continueth without intermission, and is called in Italian by the Latin name Febris continua, which springeth of some inflamation or extream heat, bred in the principal members or inward parts, about the heart, which is known in this sort. The Horse doth not take his accustomed rest, whereby his flesh doth fall away every day more and more, and sometime there doth appear hot inflamations in his flanks, and above his withers. The cure; Purge his head by squirting into his Nostrils Mans urine, or the Water of an Ox that hath been rested a certain time, to the intent such water may be the stronger, and then give him the drink written in the next Chapter.

Of the Fever taken in the Autumn, that is to say, at the fall of the leaf.

IF a Horse chance to get a Fever at the fall of the leaf, cause him immediately to be let bloud in the neck vein, and also in the third furrow of the roof of his mouth, and then give him this drink; Take of Jermander four ounces, of Gum-dragant, and of dryed Roses, of each one ounce, beat them all into fine powder, and put them into a quart of Ale, adding thereunto of Oil-olive four ounces, and of Hony as much, and give it the Horse lukewarm.

Of the Fever in Summer season.

A Fever taken in Summer season is much worse then in any other time, and especially if it be * 1.1383 taken in the Dog days, for then the accidents be more furious. The signes be these, his arteries will beat evidently, and he will shed his seed when he staleth, and his going will be unorderly. The cure; Let him bloud in a vein that he hath in his hinder hanch, about four fingers beneath the fun∣dament, or if you cannot finde that vein, let him bloud in the neck vein, toward the withers, and if it be needful you may also give him this drink; Take the juyce of a handful of Parslein mingled with Gum-dragant, with Ensens, and a few Damask roses, beaten all into fine powder, and then put thereunto a sufficient quantity of Ale made sweet with Hony.

Of the Fever in Winter.

FOr the Fever in Winter, it shall be good to take the powder of the drugs last mentioned, and * 1.1384 with a quill or reed, to blow it up into his left nostril to make him to neese. It shall be good also to let him bloud in the neck vein, and in the palat of the mouth, and then give him one of these drinks here following; Take of Ireos six ounces, of round Pepper one ounce, of Bay berries, and of the seed of Smallage, of each one ounce, and let him drink them with sodden Wine. Or else take a pinte of good Milk, and put therein of Oile four ounces, of Saffron one scruple, of Myrrhe two scruples, of the seed of Smallage a spoonful, and make him drink that: or make him this drink; Take of Aristoloch, otherwise called round Hartwort, one ounce, of Gentian, of Hysop, of Worm-wood, of Sothernwood, of each one ounce, of dry fat figs six ounces, of the seed of Smallage three ounces, of Rue a handful, boil them all in a clean Vessel with River Water, untill the third part be consumed, and when you see it look black and thick, take it from the fire, strain it, and give the Horse to drink thereof lukewarm.

As touching his diet, let his water be alwayes lukewarm, wherein would be put a little Wheat meal, and remember to give him no meat so long as his fit continueth. And because in all Agues it is good to quicken the natural heat of the Horse, by rubbing and fretting his body; it shall not be amisse in some fair day to use this Friction, called of the ancient writers Apotorapie, which is made in this sort, Take of Damaske Roses one pound, of old Oil a pinte, of strong Vinegar a pinte and a half, of Mints and Rue beaten into powder, of each one ounce and a half, together with one old dry Nut, beat them and mingle them together, then being strained and made lukewarm, rub and chafe all the Horses body therewith against the hair, untill he beginneth to sweat, then set him up in the warmest place of the stable, and cover him well.

Of the Fever which cometh of raw Digestion, or of Repletion.

YOu shall know if the Fever proceedeth of any such cause, by these signes here following. The Horse will blow at the nose more then he is accustomed to do, seemeth to fetch his winde only at his nose, and his breath will be short, hot and dry, you shall see his flanks walk, and his back to beat. The cure: Cause him to be let bloud abundantly in the head and palat of his month, and by squirting warm Vinegar in the morning into his nostrils, force him to neese: and if he be costive, let his fundament be raked, or else give him a Glyster to ease the pain in his head. And as touching his diet, give him but litttle provender or hay, neither let him drink much nor often, but betwixt times. But in any wise let him be well rubbed and chafed, and that a good while toge∣ther, and if you use the Friction declared in the last Chapter before in such sort as there is said, it shall do him very much good.

Of the Fever accidental coming of some Vlcer in the mouth or throat.

THe Horse not being well kept and governed, after that he hath been let bloud in the upper parts; yea, and also besides that of his own nature is subject unto the distillation in his throat, or parts thereabout, the painful swelling or Ulcer whereof, causeth the Horse to fall into a grievous Ague. Whereof, besides the former remedies apt to purge humors, it shall be necessary also, to let him bloud in the vein of the head, and in the palat of his mouth, and to be short, in all those places where the disease causeth most grief. And if the Horse be so sore pained as he cannot swallow down his meat, it shall be good to give him lukewarm water mingled with Barley meal, or Wheat meal, and beside that, to make him swallow down seven sops sopped in Wine one after another, at one time: some use at the second time to dip such sops in sweet Sallet Oil. Thus far V••getius.

Of the Pestilent Ague.

IT seemeth by Laurentius Russius, that Horses be also subject to a Pestilent Fever, which almost in∣curable, is called of him Infirmitas Epidemialis, that is to say, a Contagious and pestiferous disease, * 1.1385 whereof there dyed in one year in Rome above a thousand Horses, which as I take it came by some corruption of the air, whereunto Rome in the chief of Summer is much subject, or else corrupt humours in the body ingendered by unkind food, by reason perhaps, that the City was then pesteted with more Horse-men then there could be conveniently harbored or fed Laurentius himself ren∣dreth no cause thereof, but only sheweth signes how to know it, which be these, The Horse holdeth down his head, eateth little or nothing, his eyes waterish, and his flanks do continu∣ally beat. The Cure: First give him this Glyster, Take of the pulp of Coloquintida one ounce, of Dragantum one ounce and a fals, of Ceutaury and Wormwood, of each one handful, of Castore〈…〉〈…〉 half an ounce, boil them in Water, then being strained, dissolve therein of Gerologundinum six ounces, of Salt an ounce and a half, and half a pound of Oil-olive, and minister it lukewarm with a horn, or pipe made of purpose. Make also this Plaister for his head; Take of Squilla five ounces, of Elder, of Castoreum, of Mustard seed and of Eusorbium, of each two ounces, dissolve the same in the juice of Daffodil, and of Sage, and lay it to the Temples of his head next unto his eares; or else give him any of these three drinks following, Take of the best Triacle two or three ounces, and distemper it in good Wine, and give it him with a horn; or else let him drink every mor∣ning the space of three dayes, one pound or two of the juyce of Elder roots; or else give him every morning to eat, a good quantity of Venus hair, called of the Latins, Capillus Veneris, newly and fresh gathered, but if it be old, then boil it in Water, and give him the decoction thereof to drink with a horn.

Martins opinion and experience touching a Horses Fever.

THough Martin have not seen so many several kinds of Fevers to chance to Horses, yet he confesseth that a Horse will have a Fever, and saith, that you shall know it by these signes; * 1.1386 For after the Horse hath been sick two or three dayes, if you look upon his tongue you shall see it almost raw and scalt, with the heat that comes out of his body, and he will shake and trembles, reel and stagger when his fit cometh, which fit will keep his due hours, both of coming and also 〈◊〉〈◊〉 continuance, unlesse you prevent it by putting the Horse into a heat, which would be done so soon as you see him begin to tremble, either by riding him, or tying up his legs, and by chasing him up and down in the stable, untill he leave shaking, and then let him be kept warm, and stand on the bit the space of two houres, that done, you may give him some hay, by a little at once, and give him warm water, with a little ground malt twice a day, the space of three or four dayes; and once a day wash his tongue with Alomwater, Vinegar & Sage. But if you see that all this prevaile not, then purge him with this drink, after that he hath fasted all one night; Take of Aloes one ounce, of Agarick half an ounce, of Licoras and Annis seeds, of each a dram beaten to powder, and let him drink it

with a quart of white wine likewarme, and made sweet with a little hony in the morning fasting, and let him be chafed a little after it, and be kept warm, and suffered to stand on the bit meatlesse two or three hours after, and he shall recover his health again quickly.

Of sickness in general, and the Fever.

IN general, sickness is an opposite foe to nature, warring against the agents of the body and mind, * 1.1387 seeking to confound those actions which uphold and maintain the bodies strength and lively∣hood. Who coveteth to have larger definition of sickness, let him read Vegetius, Rusius, or excellent Master Blundevile, who in that hath been admirably well-deserving painful. For mine one part▪ my intent is to write nothing more then mine own experience, and what I have approved in Horses diseases most availeable: and first of the Fever or Ague in a Horse, though it be a disease seldom or not at all noted by our Mechanical Horse Farriars, who cure many times what they know not, and kill where they might cure, knew they the cause: yet I have my self seen of late (both by the demonstrate opinions of others better learned, and by the effects of the disease) some two Horses which I dare avouch were mightily tormented with a Fever; though divers Leeches had thereof given divers opinions, one saying it was the Bots, by reason of his immoderate languish∣ment: another affirmed him to be bewitched, by reason of great shaking, heaviness, and swea∣ting: but I have found it and approved it to be a Fever, both in effect, nature, and quality: the cure whereof is thus; for the original cause of a Fever, is surfet, breeding putrifaction in the bloud; then when his shaking beginneth, take three new laid Egges, break them in a dish, and beat them together, then mix thereto five or six spoonfuls of excellent good Aquavitae, and give it him in a horn, then bridle him, and in some Close or Court, chafe him till his shaking cease, and he begin to sweat: then set him up and cloath him warm. And during the time of his sickness, give him no water to drink, but before he drink it, boil therein Mallowes, Sorrel, Purslain, of each two or three handfuls.

As for his food, let it be sodden Barly, and now and then a little Rie in the sheaf to clense and purge him, chiefly if he be dry inwardly and grow costive. This I have proved uneffectless for this disease, and also much availeable for any other inward sickness proceeding either of raw digestion, too extream riding, or other surfet. Divers have written diversly of divers Agues, and I could pre∣scribe receipts for them, but since I have not been experimented in them all, I mean to omit them, intending not to exceed mine own knowledge in any thing.

Of the Pestilence.

THe Pestilence is a contagious disease, proceeding, as Pelaganius saith, sometime of overmuch * 1.1388 labour, heat, cold, hunger, and sometime of sudden running after long rest, or of the reten∣tion or holding of stale or urine; or of drinking cold water whiles the Horse is hot and sweating; for all these things do breed corrupt humors in the Horses body, whereof the Pestilence doth chiefly proceed, or else of the corruption of the air, poisoning the breath whereby the Beasts should live, which also happeneth sometime of the corruption of evill vapors and exhalations that spring out of the earth, and after great floods or earthquakes, and sometime by means of some evill distillation or influence of the Planets, corrupting sometime the plants and fruits of the earth▪ and sometime divers kind of Cattle, and sometime both Men, Women and Children, as we dayly see by experience. It seemeth that this evill or mischief in times past came suddenly, without giving any warning, for none of mine Authors doth declare any signes how to know whether a Horse hath this disease or not, but only affirm, that if one Horse do die of it, all his fellows that bear him com∣pany will follow after, if they be not remedied in time: so that as far as I can learn, the sudden death of one or two first, must be the only mean to know that this disease doth reign. And the remedy that they give is this; First separate the whole from the sick; yea, and have them 〈◊〉〈◊〉 out of the air of those that be dead, the bodies whereof, as Vegetius saith, if they be not 〈◊〉〈◊〉 buryed, will infect all the rest. And let them bloud as well in the neck, as in the mouth▪ and then give them this drink, Take of Gentian, of Aristoloch, of Bay 〈…〉〈…〉es▪ of 〈…〉〈…〉 of the scraping of Ivory, of each like quantity, beat them into fine powder, and give as 〈◊〉〈◊〉 to the sick as to the whole, whom you would preserve from this co••tagion, every day a spoonful 〈◊〉〈◊〉 two of this powder in a pinte of good Wine, so long as you shall see it needful. This 〈◊〉〈◊〉 before rehearsed, is called of the ancient writers Diapente, that is to say, a composition 〈…〉〈…〉 simples, and is praised to be a soveraign medicine and preservative against all inward diseases, and therefore they would have such as travell by the way, to carry of this powder alwayes 〈◊〉〈◊〉 them.

There be many other medicines which I leave to write, because if I should rehearse every 〈◊〉〈◊〉 medicine, my book would be infinite; I for my part would use no other then that before expressed, or else Wine and Treacle only.

Of the Diseases in the Head.

THe head is subject to divers diseases according to the divers parts thereof: for in the panicles or little fine skins cleaving to the bones, and covering the brain, do most properly breed head-ach * 1.1389 and Migram. Again, in the substance of the brain, (which in a Horse is as much in quantity as is almost the brain of a mean Hog) do breed the Frensie, madness, sleeping evill, the Palsie and forget∣fulness. Finally, in the ventricles or cels of the brain, and in those conducts through which the spirits animal do give feeling and moving to the body, do breed the Turnsick or staggers, the Falling-evill, the Night-mare, the Apoplexy, the Palsie, and the Convulsion or Cramp, the Catar or Rhume, which in a Horse is called the Glaunders: but first of Head-ach.

Of Head-ach.

THe Head-ach either cometh of some inward causes: as of some cholerick humor, bred in the the panicles of the brain, or else of some outward cause, as of extream heat or cold, of some blow, or of some violent savour. Eumelus saith, that it cometh of raw digestion: but Martin saith most commonly of cold: the signes be these; the Horse will hang down his head, and also hang down his ears; his sight will be dim, his eyes swollen and waterish; and he will forsake his meat The cure. Let him bloud in the palat of his mouth: also purge his head with this perfume; Take of Gar∣like stalks a handful, all to broken in short pieces, and a good quantity of Frankincense, and being put into a chafing-dish of fresh coals, hold the chafing-dish under the Horses nostrils, so as the fume may ascend up into his head: and in using him thus once or twice, it will make him to cast at the nose, and so purge his head of all filth. Pelagonius saith, that it is good to pour into his nostrils Wine, wherein hath been sodden Euforbium, Centaury, and Frankincense.

Of the Frenzy and Madness of a Horse.

THe learned Physitians do make divers kindes, as well of Frensie, as of Madness, which are not needful to be recited, sith I could never read in any Author, nor learn of any Farriar, that a Horse were subject to the one half of them. Absyrtus, Hierocles, Eumelus, Pelagonius, and Hippocrates, do write simply de furore & rabie: that is to say, of the madness of a Horse. But indeed, Vegetius in his se∣cond Book of Horse-leach-craft, seemeth to make four mad passions belonging to a Horse, intitu∣ling his Chapters in this sort, de Appioso, de Frenetico, de Cardiacis, de Rabioso, the effects thereof, though I fear me it will be to no great purpose, yet to content such as perhaps have read the Author as well as I my self, I will here briefly rehearse the same.

When some naughty bloud (saith he) doth strike the film or pannicle of the brain, in one part only, and maketh the same grievously to ake, then the beast becometh Appiosum; that is to say, as it seemeth by his own words next following, both dull of minde and of sight. This word Appiosum is a strange word, and not to be found again in any other Author, and because in this passion, the one side of the head is only grieved, the Horse turneth round, as though he went in a Mill. But when the poyson of such corrupt bloud doth infect the mid brain, then the Horse becometh Frantick, and will leap and fling, and will run against the wals. And if such bloud filleth the veins of the stomach, or breast, then it infecteth as well the heart as the brain, and causeth alienation of minde, and the body to sweat, and this disease is called of Vegetius, Passocardiaca, which if Equus Appiosus chance to have, then he becometh Rabiosus, that is to say, stark-mad. For saith he, by overmuch heat of the liver and bloud, the veins, and arteries of the heart are choaked up, for grief and pain whereof the Horse biteth himself, and gnaweth his own flesh.

Of two sorts of mad Horses, I believe I have seen my self here in this Realm. For I saw once a black Sweatbland Horse (as I took him to be) in my Lord of Hunsdons stable at Hunsdon, coming thi∣ther by chance with my Lord Morley, which Horse would stand all day long biting of the manger, and eat little meat or none, suffering no man to approach unto him, by which his doings, and partly by his colour and complexion, I judged him to be vexed with a melancholy madness called of the Phy∣sitians Mania, or rather Melancholia, which cometh of a corrupt Melancholy, and filthy bloud or humor, sometime spread throughout all the veins of the body, and sometimes perhaps remaining only in the head, or else in the spleen, or places next adjoyning. The other mad Horse was a Roan of Master Ashlies, Master of the Jewel house, which with his teeth crushed his Masters right fore-finger in pieces, whilest he offered him a little Hay to eat, whereby he lost in a manner the use of his whole hand, to the great grief of all his friends, and also of all the Muses, which were wont to be much delighted with such passing sweet musick as that his fine quavering hand could sometime make upon divers Instruments, but especially upon the Virginals.

This Horse I say, though he could eat his meat, drink his drink, and sleep: yet if he were never so little offended, he would take on like a spirit, and both bite and strike at any man that came nigh him: yea and would bite himself by the shoulders most terribly, pulling away lumps of flesh, so broad as a mans hand: and whensoever he was ridden, he was fain to be musled with a muslel of iron, made of purpose to keep him from biting either of his Rider or of himself, which no doubt pro∣ceeded of some kinde of frenzy or madness, whereunto the Horse was subject; by means that hot

bloud (as I take it) abounded over-much in him. But now as touching the causes, signes, and cure of Horses madness, you shall hear the opinion of old Writers: for Martin never took such cure in hand. Absyrtus and the other Authors before mentioned, say, that the madness of a Horse cometh ei∣ther by means of some extream heat taken by travelling, or long standing in the hot Sun, or else by eating over many fitches, or by some hot bloud resorting to the panicles of the brain; or through abundance of choler remaining in the veins; or else by drinking of some very unwholesome water. The signes be these, he will bite the manger and his own body, and run upon every man that comes nigh him, he will continually shake his ears, and stare with his eyes, and some at the mouth: and al∣so, as Hippocrates saith, he will forsake his meat, and pine himself with hunger.

The cure, Cause him to be let bloud in his legs abundantly, which is done (as I take it) to divert the bloud from his head. Notwithstanding it were not amiss, to let him bloud in the neck and brest veins. Then give him this drink: take the roots of wilde Cowcumber, and boil it in harsh red Wine, and put thereunto a little Nitre, and give it him with a horn luke-warm: or if you can get no Cowcumber, then take Rue, and Mints, and boil them in the Wine: it were not amiss also to add there∣unto a handful of black Elleborus, for that is a very good herb against madness. Eumelius saith, that if you give him mans dung in Wine, to drink three mornings together, it will heal him: also to take of black Elleborus two or three handfuls, and boil it in a sufficient quantity of strong Vinegar, and therewith rub and chafe both his head, and all his body once or twice a day; for the oftner his head is rubbed, the better, and often exercise is very profitable to all his body. Some again would have the skin of his body to be pierced in divers places with an hot iron, to let out the evill humors: but if none of all this will prevail, then the last remedy is to geld him of both his stones, or else of one at the least; for either that will heal him, or else nothing. As touching the diet and usage of a mad Horse, the Authors do not agree; for some would have him kept in a close, dark and quiet house, void from all noise, which as Absyrtus saith, will either make him madder, or else kill him out of hand. His diet would be thin, that is to say, without any provender, and that day that he is let bloud, and receiveth his drink, they would have him fast untill even, and then to have a warm mash of Barley meal: yea, me thinks it were not amiss to feed him only with warm mashes and hay; and that by a little at once, untill he be somewhat recovered.

Another of the Head-ach.

THe Head-ach, as most are opinionated, proceedeth of cold and raw digestion: the cure is; Take * 1.1390 a Goose feather anointed with Oyl-de-bay, and thrust it up into the Horses nostrils, to make him neese; then take a wreath of Pease-straw or wet hay, and putting fire thereunto, hold it un∣der the Horses nose, so as the smoke may ascend up into his head; then being thus perfumed, take a knife and prick him in the palat of the mouth, so that he may lick up and chaw his own bloud, which done, have great care in keeping his head warm, and doubt not his recovery.

Of the Sleeping-evil.

THis is a disease forcing the Beast continually to sleep, whether he will or not, taking his memory and appetite clean away, and therefore is called of the Physitians Lethargus, it proceedeth of * 1.1391 abundance of flegm moistning the brain overmuch. It is easie to know it, by the continual sleeping of the Horse. The cure of this disease according to Pelagonius, Vegetius, and others, is in this sort: Let him bloud in the neck, and then give him this drink: Take of Camomile and Mother-wort, of each two or three handfuls, and boil them in a sufficient quantity of water, and put thereunto a lit∣tle Wheat-bran, Salt and Vinegar, and let him drink a pinte of that every day, the space of three or four days together. It is good also to perfume and chafe his head, with Thyme and Pennyroyal sodden together in Vinegar, or with Brimstone and feathers burned upon a chafingdish of coals under his nose: and to provoke him to neese, by blowing Pepper and Pyrethre beaten to powder, up into his nostrils: yea and to anoint the palate of his mouth, with Honey and Mustard mingled together, and in his drink, which would be always warm water, to put Parsley seed, and Fennel seed, to provoke urine. His legs also would be bathed, and his hoofs filled with Wheat-bran, Salt, and Vinegar, sod∣den together, and laid to so hot as he may endure it, and in any case suffer him not to sleep, but keep him waking and stirring, by continual crying unto him, or pricking him with some sharp thing that cannot pass through the skin, or else by beating him with a whip, and this doing he shall recover.

Another of the Sleeping-evill.

THe Sleeping-evill in a Horse, differeth nothing from that which the Physitians call the Lethargy * 1.1392 in men, for it provoketh the Horse to sleep continually, without desisting, robbing his memo∣ry and appetite of their qualities: the knowledge thereof is easily known by his drowsiness, and the cure in this sort: Let one stand by him, and either with fearful noise or stripes, perforce keep him waking; then let him bloud under the eyes, and in the neck, and then take a leaf or two of the best Tobacco, which being dryed and beaten to powder, with a quill blow it up into his nostrils, and give him to drink Vinegar, Salt, and Mustard mingled well together, to which if you put a little

Honey, it shall not be amiss; and also when he drinketh any water, put thereto either Fennel-seeds, Aniseeds or Pepper.

Of a Horse that is taken.

A Horse is said to be taken, when he is deprived of his feeling and moving, so as he is able to stir no manner of way, but remaineth in such state and form, as he was taken in; which disease is * 1.1393 called of the Physitians by the Greek name Catalepsis, and in Latine, Deprehensio, or Congelatio; and of Vegetius, Sideratio; which also calleth those Beasts that have this disease Jumenta sideratitia. The Physitians say, that it cometh of abundance of phlegm and choler mixt together, or else of melan∣choly bloud, which is a cold dry humor oppressing the hinder parts of the brain. But Vegetius saith, that it comes of some extream outward cold, striking suddenly into the empty veins, or some ex∣tream heat or raw digestion; or else of some great hunger, caused by long fasting. It is easie to know by the description before mentioned.

As touching the cure, Vegetius saith, that if it come of cold, then it is good to give him to drink one ounce of Laserpitium, with Wine and Oyl mixt together, and made luke-warm: if of heat, then to give it him with Water and Honey: if of crudity, then to heal him by fasting: if of hunger, then by feeding him well with Pease▪ But Martin saith, that this disease is called of the French men Surprins, and it cometh (as he saith) most chiefly of cold taken after heat, and he wisheth a Horse that is thus taken, to be cured in this sort. First to be let bloud on both sides of the breast, and then to be put in a heat either by continual stirring and molesting him; or else if he will stir by no means, then to bury him all save the head in a warm dunghill, and there to let him ly untill his limbs have some feeling. And before you so bury him, it shall be good to give him this drink: Take of Malmsie three pintes, and put thereunto a quartern of Sugar, and some Cinamon and Cloves, and let him drink it good and warm, and untill he be perfectly whole, let him be kept warm, and often exercised and walked up and down in the stable, and thinly dieted, and drink nothing but warm water, wherein if you put some Fennel and Parsley seed, to provoke him to urine, it shall be the better. And if he cannot dung, let him be raked, and have a Glyster made of the broth of Mal∣lows and fresh Butter.

Another of a Horse that is taken.

A Horse which is bereft of his feeling, moving or stirring, is said to be taken, and in sooth so he is, in that he is arrested by so villainous a disease; yet some Farryers, not well understanding * 1.1394 the ground of the disease, conster the word taken, to be stricken by some Planet, or evill spirit, which is false; for it proceedeth of too great abundance of phlegm and choler, symbolized together: the cure is thus; Let him bloud in his spur veins, and his breast veins, and then by foulding him in abun∣dant number of cloaths, drive him into an extream sweat, during which time of his sweating, let one chafe his legs with Oyl-de-bay; then after he hath sweat the space of two hours, abate his clothes moderately; and throughly after he is dry, anoint him all over with Oyl Petrolium, and in twice or thrice dressing him he will be found.

Of the Staggers.

THis is a dizziness of the head, called in Latine, Vertigo; and of the Italians, as I remember, Capi∣stura. It cometh of some corrupt bloud, or gross and tough humors oppressing the brain, from * 1.1395 whence proceedeth a vaporous spirit, dissolved by a weak heat, which troubleth all the head. The signes be these; dimness of sight, the reeling and staggering of the Horse, who for very pain will thrust his head against the walls, and forsake his meat. The cure according to Martin is thus:

Let him bloud in the temple veins, and then with a knife make an hole an inch long over-thwart his fore-head, hard underneath his fore-top, and raise the skin with a Cornet, thrusting it upward towards the head-stale a good handful, and then put in a tent dipt in Turpentine and Hogs grease molten together, renewing the tent every day once untill it be whole, and do the like upon the ridge of the rump; but me thinks it were better to do the like, in the powl of his head, or nape of his neck, for so should the evill humors have both ways the easier and speedier passage: and as touching his diet, let him have continually warm drink, and mashes; and once a day be walked up and down fair and softly to exercise his body.

Of the Staggers.

THe Staggers is a dizy disease, breeding frenzy in a Horse, which if it be not instantly helped, is mortal: the cure is thus; Let him bloud in the temple veins, and then apply to his temples * 1.1396 cloth wet in the juyce of Garlike, and Aqua vitae mixt together: if you crush Garlike, and put it in his ears, it is excellent; or if you slit his fore-head, and loosening the skin from the bone, taint is with Turpentine and Sallet-oyl, it will undoubtedly help him.

Of the Failing-evil.

THis is a kinde of Convulsion or Cramp, called of the Latines by the Greek name Epilepsia; in Ita∣lian, * 1.1397 Il morbo caduco, depriving the Beast at certain times, and for a certain space of the use of feeling, hearing, and seeing, and of all the other senses. And although it be a disease hath been seldom seen to chance unto Horses of this Countrey, yet it appeareth by Absyrtus, and also by Vege∣tius, and divers others, that Horses he subject thereunto. For Absyrtus writing to his friend Tibe∣rius Claudius saith, that unto Horses chanceth many times the Falling-sickness. The signs whereof are these; The Horse will fall down suddenly, partly through the resolution of his members, and part∣ly through distension of his sinews, and all his body will quiver and quake, and sometime he will some at the mouth. Vegetius again writeth in this sort; By a certain course of the Moon Horses and other beasts many times do fall, and dy for a time as well as men. The signes whereof are these: Being fallen, their bodies will quiver and quake, and their mouths will some, and when a man would think that they would dy out of hand, they rise suddenly up and fall to their meat. And by feeling the gristle of their nostrils with your finger, you shall know whether they will fall often or not; for the more cold the gristle be, the oftner, and the less cold it be, the seldomer they will fall. The cure:

Let him bloud abundantly in the neck veins, and within five days after, let him bloud again in the temple veins, and let him stand in a warm and dark stable, and anoint all his body with comfor∣table Ointments, and his head and ears with Oyl of Bay, and liquid Pitch or Tar, mingled together. And also put some thereof into his ears, and then make a Biggen for him of some sort warm skin, as of a Sheeps skin, or else of Canvas stuffed underneath with Wool, and make him this purging drink. Take of Radish roots two ounces, of the root of the herb called in Latine, Panex or Panaces, and of Scammony, of each one ounce; beat all these things together, and boyl them in a quart of Honey, and at sundry times as you shall see it needful, give him a good spoonful or two of this in a quart of Ale luke-warm, whereunto would be put three or four spoonfuls of Oyl. It is good also to blow the powder of Motherwort, or of Pyrethrum, up into his nostrils; and if the disease do con∣tinue still for all this, then it shall be needful to pierce the skin of his fore-head in divers places with a hot iron, and to let out the humors oppressing his brain.

Of the Night-mars.

THis is a disease oppressing either Man or Beast in the night season when he sleepeth, so as he cannot draw his breath, and is called of the Latines, Iucubus. It cometh of a continual crudity or raw digestion of the stomach, from whence gross vapours ascending up into the head, do oppress the brain, and all the sensitive powers, so as they cannot do their office, in giving perfect feeling and moving to the body. And if this disease chancing often to a man, be not cured in time, it may perhaps grow to a worse mischief, as to the Falling-evil, Madness, or Apoplexy. But I could never learn that Horses were subject to this disease, neither by relation, nor yet by reading, but only in an old English Writer, who sheweth neither cause nor signes, how to know when a Horse hath it, but only teacheth how to cure it with a food foolish charm; which because it may perhaps make you gentle Reader to laugh, as well as it did me, for recreation sake I will here rehearse it. Take a flint stone that hath a hole of his own kinde, and bang it over him, and write in a bill,

In nomine patris, &c. Saint George our Ladies Knight, He walked day, so did he night, Ʋntil ••e her found, He her beat, and he her bound, Till truly her tr••ath she him plight, That she would not come within the night, There as Saint George our Ladies Knight, Named was three times, Saint George.

And hang this Scripture over him, and let him alone: with such proper charme as this is, the 〈◊〉〈◊〉 Fryers in times past were wont to charm the money out of plain folke purses.

Of the Apoplexy.

THe Apoplexy, is a disease depriving all the whole body of sense and moving. And if it deprive but part of the body, then it is called of the Latines by the Greek name Paralysis, in our tongue * 1.1398 a Palsie. It proceeds of cold, gross, and tough humors, oppressing the brain all at once, which may breed partly of crudities and raw digestion, and partly by means of some hurt in the head, taken by a fall, stripe, or otherwise. As touching Apoplexy, few or none writing of Horse-••leach-craft, do make any mention thereof: but of the Palsie Vegetius writeth in this manner; A Horse (saith he) may have the Palsie as well as a man, which is known by these signes: He will go 〈…〉〈…〉ing and 〈◊〉〈◊〉 like a Crab, carrying his neck awry, as if it were broken, and goeth crookedly with his legs, beat∣ing his head against the wals, and yet forsaketh not his meat nor drink, and his provender seemeth moist and wet. The cure. Let him bloud in the temple vein, on the contrary side of the ••rying of his neck, and anoint his neck with comfortable Oyntment, and splent it with splents of wood to make

it stand right, and let him stand in a warm stable, and give him such drinks as are recited in the next chapter following. But if all this profiteth not, then draw his neck with a hot iron on the contrary side: that is to say, on the whole side, from the neather part of the ear down to the shoulders, and draw also a good long strike on his temple, on that side, and on the other temple make him a little star in this sort *, and from his reins to his mid back, draw little lines, in manner of a ragged staffe, and that will heal him.

Of the Cramp or Convulsion of the Sinews and Muscles.

A Convulsion or Cramp, is a forcible and painful contraction or drawing together of the sinews and muscles, which do happen sometime through the whole body, and sometime but in one part or member only. And according as the body may be diversly drawn, so do the Phy∣sitians, and also mine Authors that write of Horse-leech-craft, give it divers names. For if the body be drawn forward, then they call it in Greek, Emprosthotonos; in Latine, Tensio ad an∣teriora. And if the body be drawn back, it is called in Greek, Opisthotonos; in Latine, Tensio ad posteriora.

But if the body he stark and strait, bowing neither forward, nor backward, then it is called simply in Greek, Tetanos; in Latine, Distensio or Rigor: which names also are applyed to the like Convulsions of the neck. Notwithstanding, Vegetius writing of this disease, entituleth his chapters de Roborosis, a strange tearm, and not to be found again in any other Author: A Convulsion, as I said before, may chance as well to one part or member of the body, as to the whole body: as to the eye, to the skin of the fore head, to the roots of the tongue, to the jaws, to the lips, to the arm, hand or leg: that is to say, whensoever the sinew or muscle serving to the moving of that part, is evill affe∣cted or grieved▪ Of which Convulsions, though there be many divers causes: yet Hippocrates bring∣eth them all into two: that is to say, into fulness and emptiness: for when a Convulsion proceedeth either of some inflamation of superfluous eating or drinking, or for lack of due purgation, or of overmuch rest and lack of exercise, all such causes are to be referred to repletion or fulness. But if a Convulsion come by means of over-much purging or bleeding, or much watching, extream labour, long fasting; or by wounding or pricking of the sinews, then all such causes are to be referred unto emptiness. And if the Convulsion proceed of fulness, it chanceth suddenly, and all at once; but if of emptiness, then it cometh by little and little, and leisurely.

Besides these kindes of Convulsions, there is also chancing many times in a mans fingers, legs and toes, another kinde of Convulsion, which may be called a windy Convulsion, for that it proceeds of some gross or tough vapour, entred into the branches of the sinews, which maketh them to swell like a Lute string in moist weather, which though it be very painful for the time, yet it may be soon driven away; by chasing or rubbing the member grieved with a warm cloth. And this kinde of Con∣vulsion or Cramp chanceth also many times to a Horses hinder-legs standing in the stable.

For I have seen some my self, that have had one of their hinder-legs drawn up with the Cramp almost to the belly so stiffe and hard, as no man hath been able to stir it, neither could the Horse him∣self set it down to the ground of a long season, which I think might be soon remedied: first by con∣tinual chasing, fretting, or rubbing his legs with a good wispe, and then by tying up the other hinder-leg, or else the foreleg on the sore side, whereby he should be forced to set down the pained leg: Thus far I have discoursed of the Convulsion of sinews, and of the causes thereof, according to the opini∣ons of the learned Physitians. Now I will briefly shew you the causes, signes, and cure thereof, ac∣cording to the doctrine of mine Authors that write of Horse-leech-craft.

Absyrtus saith, that this disease doth come, either by driving the Horse into a sweat when he halt∣eth, or for that he hath troden upon some nail, or by taking cold after journeying and sweating in Winter season, whereby his lips are clung together, or by long lying and rest after sweating, where∣by the sinews of his fore-legs be nummed, or by having some stripe of his privy members; or by long travelling in the cold Mountains, where Snow and Ice doth abound. For Theomnestus writeth, that coming out of Paeonia, with the King and his Army, and passing over the Mountains to go into 〈…〉〈…〉ly there fell such abundance of Snow, as not only many Souldiers dyed, sitting still on their Horses backs, with their Weapons in their hands, being so stark and stiffe, and cleaving so fast to their Saddles, as they could not easily be pulled out of them: but also divers Horses in their go∣ing were so nummed as they could not bow their legs: yea and some were found stark dead, stand∣ing still on their feet, and few Horses or none escaped at that time free from this Convulsion of si∣news, insomuch that Theomnestus his own Horse which he loved dearly, was sore vexed therewith. The signes to know whether a Horse be troubled with the Convulsion in the sinews or not, be these:

His head and neck will be so stiffe and stark, as he can bow it no manner of way, his ears will stand right up, and his eyes will be hollow in his head, and the fleshy parts thereof in the great corners, will be turned backward; his lips will be clung fast together, so as he cannot open his mouth, and his tongue so nummed as he can neither eat nor drink; his back-bone and tail will be so stiffe, as he can∣not move it one way nor other and his legs so stiffe, as they will not bow, and being laid he is not able to rise, and specially on his hinder-legs, but falleth down on his buttocks, like a Dog when he sitteth on the ground; and by means of the Convulsion in his back, his bladder also for neighbour-hood sake, suffereth, whereby the Horse cannot stale, but with great pain: The cure.

Put him into a sweat, either by burying him all save the head in some warm dunghill; or it he be a Horse of price, carry him into a hot house, where is no smoke, and let him sweat there. Then an∣oint all his body, head, neck, legs, and all, with Oyl of Cypres, and Oyl of Bay mingled together. Or else with one of these Ointments: Take of Hogs grease two pound, of Turpentine half a pound, of Pepper beaten in powder one dram, of new Wax one pound, of old Oyl two pound; boil all these together, and being made very warm, anoint all his body therewith. Or else with this Oint∣ment: Take of new Wax one pound, of Turpentine four ounces, of Oyl-de-bay as much, of Opo∣panax two ounces, of Deers sewet and Oyl of Storax, of each three ounces, melt all these together, and anoint all his body therewith.

It is good also to bath his head with the decoction of Fitches, or else of Lupines, and make him this drink: Take twenty grains of long Pepper, finely beaten into powder, of Cedar two ounces, of Ni∣tre one ounce, of Laserpitium as much as a Bean, and mingle all these together with a sufficient quan∣tity of white Wine; and give him thereof to drink a quart every morning and evening, for the space of three or four days; or else this drink: Take of Opopanax two ounces, of Storax three ounces, of Gentian three ounces, of Manna Succary three ounces, of Myrrhe one scruple, of long Pepper two scruples, give him this with old Wine: or make him a drink of Laserpitium, Cumin, A ••ise seed, Fenigreek, Bay-berries, and old Oyl.

In old time they were wont to let him bloud in the Temples, which Absyrtus doth not allow, saying, that it will cause the sinews of his lips to dry up, so as the Horse being not able to move them, shall pine for hunger. As touching his diet, give him at the first warm mashes, and such soft meat as he may easily get down, and wet Hay, bringing him to harder food by little and little. And in any case, let him be kept very warm, and ridden or walked once a day to exercise his legs and limbs. Theomnestus cured his Horse, as he saith, by placing him in a warm stable, and by making a clear fire without any smoke round about him; and the Horse not being able to open his jaws of him∣self, he caused his mouth to be opened, and put therein sops dipt in a confection called Entrigon con∣ditum, and also anointed all his body with a Medicine or Ointment called Acopum (the making whereof hereafter followeth) dissolved in Cypres Oyl, which made him to fall into a sweat, and being before half dead and more, brought him again to his feeling and moving, so as he did rise and eat his meat.

Of the Cramp or Convulsions of the Sinews or Muscles.

A Convulsion or Cramp, is a forcible drawing together of the sinews, sometimes universally over the whole body; as I have seen one Horse in my life time, and sometimes but in one part or member, as I have known and helpt divers. These Convulsions have two grounds, name∣ly, either natural, or else accidental; natural, as proceeding of cold windy humors ingendered in the body, and dispersed into those parts, work there the effects of grievance. Accidental, is by wounding or pricking the sinews, of which immediately ensueth a Convulsion•• If it be natural, and the disease generally dispersed; then the cure is thus: Dig a great deep hole in some old dung-hil, and there bury him all save the head, so as he may sweat there for the space of two hours at the least; then take him out, and anoint▪ his body all over with Nerve oil, Turpentine, and Deers suet mingled together on the fire, and bath his head in the juyce of Rue and Camomile.

Then give him to drink old Ale brewd with Cinamon, Ginger, Fenigreek and long Pepper: of each three ounces. As for his diet, let it be warm mashes, sodden wheat and hay, throughly carded with a pair of Wool-cards: let him be kept very warm and aired abroad once a day at the least.

If this Convulsion be but only in one member, then it is sufficient, if every day with hard ropes of hay or straw you rub and chafe that part exceedingly, and apply there to a little quantity of the Oyl of Pepper. If the Convulsion be accidental, proceeding of some hurt, whereby the sinew is wounded or prickt; then shall you incontinently take up the sinew so wounded, searching the wound with great discretion, and cut it clean in sunder; then shall you endeavour to heal up the same with unguents, plaisters and balms, as shall be hereafter mentioned in the chapters of wounds and ulcers, of what kinde or nature soever.

Of the Cold in the Head.

ACcording as the cold which the Horse hath taken, is new or old, great or small, and also ac∣cording as humors do abound in his head, and as such humors be thick or thin, so is the disease more or less dangerous. For if the Horse casteth little or no matter out of his nose, or hath no * 1.1399 very great cough, but only heavy in his head, and perhaps lightly cougheth now and then, it is a sign that he is stopped in the head, which we were wont to call the pose. But if his head be full of humors congealed by some extream cold taken of long time past; and that he casteth foul filthy matter out at the nose, and cougheth grievously; then it is a sign that he hath either the Glaunders, or the Strangullion, mourning of the chein, or Consumption of the Lungs. For all such diseases do breed for the most part of the rheume or distillation that cometh from the head. Of the cures thereof we leave to speak, until we come to talk of the diseases in the throat, minding here to shew you how to heal the pose or cold before mentioned.

Martin saith, it is good to purge his head, by perfuming him with Frankincense, and also to pro∣voke him to neeze, by thrusting two Gouse feathers dipt in Oyl-de-bay up into his nostrils, and then to trot him up and down half an hour, for these feathers will make him to cast immediately at the nose, Lautentius Russius would have him to be perfumed with Wheat, Pennyroyal, and Sage sodden well together, and put into a bag so hot as may be; which bag would be so close fastened to his head, that all the savour thereof may ascend up into his nostrils, and his head also would be covered and kept warm: and to provoke him to neeze, he would have you to binde a soft clout anointed with Sope; or else with Butter and Oyl-de-bay unto a stick, and to thrust that up and down into his nostrils, so high as you may conveniently go, and let him be kept warm, and drink no cold wa∣ter. Yea, it shall be good for three or four days, to boil in his water a little Fenigreek, Wheat meal, and a few Anise-seeds. And every day after that you have purged his head by perfuming him, or by making him to neeze, cause him to be trotted up and down, either in the warm Sun, or else in the house half an hour, which would be done before you water him, and give him his pro∣vender.

Of the Cold in the Head.

THe pose or cold in a Horse, is the most general disease that hapneth, and is the easiest per∣ceived, both by stopping, ratling in the nose, and coughing, the cure thereof is in this sort: If it be but newly taken by some-careless regard, and immediately perceived, you shall need no other * 1.1400 remedy, but to keep him warm every morning and evening after his water, to ride him forth, and to trot him up and down very fast till his cold break, and then gently to gallop him a little, which mo∣derate exercise with warm keeping will quickly recover him again; but if the cold hath had long resi∣dence in him, and still encreaseth, then you shall give him this drink three days together: Take of strong Ale one quart, of the best Treakle six penny-worth, of long Pepper and grains, of each as much beaten to powder, of the juyce of Garleek two spoonfuls, boyl all these together, and give it the Horse to drink; so warm as he may suffer it, and then trot him up and down by the space of an hour or more, and keep him warm, giving him to drink no cold water.

Of the diseases of the Eyes.

HOrses eyes be subject to divers griefs, as to be waterish or bloud-shotten, to be dim of sight, to have the Pin and Web, and the Haw, whereof some comes of inward causes, as of humors * 1.1401 resorting to the eyes, and some of outward, as of cold, heat, or stripe.

Of Weeping or Watering Eyes.

THis, as Laurentius Russius saith, may come sometime by confluence of humors, and some-time by some stripe, whose cure I leave to recite, because it doth not differ from Martins experience here following▪ Take of Pitch, Rosen and Mastick, a like quantity, melt them together. Then with a little stick, having a clout bound to the end thereof, and dipt therein, anoint the temple veins on both sides, a handful above the eyes, as broad as a Testern, and then clap unto it immediately a few flocks of like colour to the Horse, holding them close to his head with your hand, untill they stick fast unto his head, then let him bloud on both sides, (if both sides be infected) a handful under the eyes. Russius also thinketh it good to wash his eyes once a day with pure pure white wine, and then to blow therein a little of Tartarum, and of Pumice stone, beaten into fine powder.

Of Watering Eyes.

WAtering eyes come most commonly in some stripe or blow, and the cure is thus: Lay unto his temples a plaister of Turpentine and Pitch molten together, then wash his eyes with white * 1.1402 Wine, and afterward blow the powder of burnt Allum into the same.

Of Bloud-shotten Eyes, also for a blow or itching, and rubbing in the Eyes.

MArtin never used any other medicine, then this water here following, wherewith he did al∣ways heal the foresaid griefs: Take of pure Rose water, of Malmsie, of Fennel water, of * 1.1403 each three spoonfuls, of Tutia as much as you can easily take with your thumb and finger, of Cloves a dozen beaten into fine powder; mingle them together, and being luke-warm, or cold if you will, wash the inward part of the eye with a feather dipt therein, twice a day untill he be whole. Russius saith, that to bloud-shotten eyes it is good to lay the white of an Egge, or to wash them with the juyce of Celidony.

Another of Bloud-shotten Eyes, or any other sore Eye, coming of rheume or other humor.

FOr any sore eye make this water: Take of the water of Eye-bright, of Rose water, and Malm∣sey, * 1.1404 of each three spoonfuls, of Cloves six or seven beaten to fine powder; of the juyce of Houseleek two spoonfuls; mix all these together, and wash the Horses eyes therewith once a day, and it will recover him.

Of dimness of sight, and also for the Pin and Web, or any other spot in the Eye.

IF the Horse be dim of sight, or hath any Pearl growing in his eye, or thin film covering the ball of his eye, then Russius would have you take of Pumice stone, of Tarturam, and of sal Gemm••, of * 1.1405 each like weight, and being beaten into very fine powder, to blow a little of that in his eye, conti∣nuing so to do every day once or twice, untill he be whole. Martin saith, that he always used to blow a little Sandivoir into the eye once a day, which simple he affirmeth to be of such force, as it will break any Pearl or Web in short space, and make the eye very clear and fair. Russius amongst a num∣ber of other medicines, praiseth most of all the powder of a black flint stone.

Of the Pin and Web, and other dimness.

FOr to cure the Pin, Web, Pearl, Film, or other dimness, use this means following: Take of San∣divoir, * 1.1406 the powder of burnt Allum, and the powder of black Flint-stone, of each like quantity: and once a day blow a little thereof into the Horses eye, and it will wear away such imperfect matter, and make the eye clear.

Of the Haw, called of the Italians, Ilunghia de gli occhi.

THis is a gristle covering sometime more then one half of the eye: It proceedeth of gross and * 1.1407 tough humors, descending out of the head; which Haw, as Martin saith, would be cut away in this sort: First, pull both the eye-lids open with two several threds, stirched with a needle to ei∣ther of the lids. Then catch hold of the Haw with another needle and thred, and pull it out so far as you may cut it round the bredth of a penny, and leave the black behinde. For by cutting away too much of the fat and black of the eye, the Horse many times becometh blear-eyed. And the Haw being clean taken away, squirt a little white Wine or Beer into his eye.

Another of the Haw.

A Haw is a gross gristle growing under the eye of a Horse, and covering more then one half of his * 1.1408 sight; which if he be suffered will in short time perish the eye: the cure is thus: Lay your thumb under his eye, in the very hollow, then with your finger pull down the lid, and with a sharp needle and thred take hold of the Haw, and plucking it out, with a sharp knife, cut it away the com∣pass of a penny, or more, that done, wash the eye with a little Beer.

Of Lunatich Eyes.

VEgetius writeth De oculo Lunatico, but he sheweth neither cause nor signes thereof, but only saith * 1.1409 that the old men tearmed it so, because it maketh the eye sometime to look as though it were covered with white, and sometime clear.

Martin saith, that the Horse that hath this disease, is blinde at certain times of the Moon, insomuch that he seeth almost nothing at all during that time, and then his eyes will look yellowish: yea, and somewhat reddish, which disease according to Martin, is to be cured in this fort: First, use the plat∣ster mentioned before in the chapter of Waterish or Weeping eyes, in such order as is there pre∣scribed; and then with a sharp knife make two slits on both sides of his head an inch long, somewhat towards the nose, a handful beneath the eyes, not touching the vein: and with a cornet loosen the skin upward the breadth of a groat, and thrust therein a round peece of leather, as broad as a two penny peece, with a hole in the midst to keep the hole open, and look to it once a day, that the matter may not be stopped, but continually run the space of ten days, then take the leather out, and healthe wound with a little flax dipt in the salve here following: Take of Turpentine, of Honey, of Wax, of each like quantity, and boyl them together, which being a little warmed, will be liquid to serve your purpose, and take not away the plaisters from the temples untill they fall away of them∣selves, which being fallen, then with a small hot drawing Iron, make a star in the midst of each tem∣ple〈…〉〈…〉 where the plaister did ly. Which star would have ••hole in the midst made with the button end of your drawing Iron.

Another of Lunatick or Moon-eyes.

OF these Lunatick eyes, I have known divers: they are blinde at certain times of the Moon, they are very red, fiery, and full of film: they come with over-riding, and extraordinary * 1.1410 heat and fury, the cure of them is thus: Lay upon the Temples of his head a plaister of Bitch, Ro∣zen, and Mastick molten together very exceeding hot: then with a little round Iron made for the purpose, burn three or four holes an inch or more underneath his eyes, and anoint those holes every day with Hogs grease, then put it in his eyes every day with a little Honey, and in short time he will recover his sight.

Of the Canker in the Eye.

THis cometh of a ranck and corrupt bloud descending from the head into the eye. The signes. You shall see red pimples, some small, and some great, both within and without upon the eye-lids, * 1.1411 and all the eye will look red, and be full of corrupt matter. The cure according to Martin is thus: First, let him bloud on that side the neck, that the eye is grieved, the quantity of a pottle. Then take of Roch Allum, of green Copperas, of each half a pound, of white Copperas one ounce, and boil them in three pintes of running water, untill the half be consumed, then take it from the fire, and once a day wash his eye with this water being made luke-warm with a fine linnen cloth, and cleanse the eye therewith so oft as it may look raw, continuing thus to do every day un∣till it be whole.

Of diseases incident to the Ears, and Poll of the head, and first of a•• Impostume in the Ear.

IMpostumes breed either by reason of some blow or bruising, or else of evill humors congealed in the ear by some extream cold; the signes be apparent, by the burning and painful swelling of the ear and part thereabout. The cure according to Martin is in this sort. First, ripe the Im∣postume with this plaister. Take of Linseed beaten into powder, of Wheat flowre, of each half a pinte, of Honey a pinte, of Hogs grease, or Barrows grease one pound. Warm all these things together in an earthen pot, and stir them continually with a flat stick or slice, untill they be throughly mingled and incorporated together, and then spread some of this plaister, being warm, upon a peece of linnen cloth, or soft white leather, so broad as the swelling, and no more, and lay it warm unto it, and so let it remain one whole day, and then renew it with fresh Oint∣ment, continuing so to do untill it break; then lance the sore, so that it may have passage downward, and tent it to the bottom with a tent of flax dipt in this Ointment: Take of Mel Rosatum, of Oyl Olive and Turpentine, of each two ounces, and mingle them together, and make him a biggen of Canvas to close in the sore, so as the tent with the Ointment may abide within, re∣newing the tent once a day untill it be whole. But if the Horse have pain in his ears, without any great swelling or Impostumation, then thrust in a little black Wooll dipt in Oyl of Camomile, and that wil•• heal it▪

Of the Poll evill.

THis is a disease like a Fistula growing betwixt the ears and the poll or nape of the neck, and proceedeth of evill humors gathered together in that place, or else of some blow or bruise, for that is the weakest and tenderest part of all the head, and therefore soonest offended, which rude Carters do little consider, whilest in their fury they beat their Horses upon that place of the head with their whip-stocks; and therefore no Horse is more subject to this disease then the Cart∣horse; and this disease cometh most in Winter season. The signes. You shall perceive it by the swel∣ling of the place, which by continuance of time will break it self, rotting more inward then outward and therefore is more perillous if it be not cured in time; and the sooner it be taken in hand, the bet∣ter. The cure according to Martin is thus; If it be not broken, ripe it with a plaister of Hogs grease laid unto it so hot as may be; and make a biggen for the Poll of his head to keep it from cold; which biggen would have two holes open, so as his ••ars may stand out; and renew the plaister every day once, untill it break, keeping the sore place as warm as may be.

And if you see that it will not break so soon as you would have it, then there as it is softest and most meetest to be opened; take a round hot Iron, as big as your little finger, and sharp at the point and two inches beneath that soft place, thrust it in a good deepness upward, so as the point of the Iron may come out at the ripest place, to the intent that the matter may descend downward, and come at the neather hole, which would be always kept open; and therefore tent it with a tent of flax dipt in Hogs grease, and lay a plaister of Hogs grease also upon the same, renewing it every day once the space of four days, which is done chiefly to kill the heat of the fire.

Then at the four days end, take of Turpentine half a pound, clean washed in nine sundry waters, and after that throughly dryed, by thrusting out the water with a slice on the dishes side, then put thereunto two yolks of Egges, and a little Saffron, and mingle them well together:

that done, search the depth of the hole with a whole quill, and make a tent of a piece of spunge, so long as it may reach the bottom, and so big as it may fill the wound, and anoint the tent with the aforesaid Ointment, and thrust it into the wound, either with that quill, or else by winding it up with your finger and thumb, by little and little, untill you have thrust it home: and lay on the plaister of Hogs grease made luke-warm renuing it every day once or twice, untill it be whole. But if the swel∣ling cease, then you need not to use the plaister, but only to tent it, and as the matter decreaseth, so make your tent every day lesser and lesser, untill the wound be perfectly whole.

Of the Vives.

THe Vives be certain kernels growing under the Horses ear, proceeding of some rank or cor∣rupt * 1.1412 bloud resorting to the place, which within are full of little white grains, like white salt kernels. The Italians call them Vivole, which if they be suffered to grow, Laurentius Russius saith, that they will grievously pain the Horse in his throat, so as he shall not be able to swallow his meat, nor to breath. They be easie to know, for they may be felt, and also seen: The cure according unto Martin, is in this sort: First draw them down in the midst with a hot iron, from the root of the ear so far as the tip of the ear will reach, being puld down: and under the root again draw two strikes on each side like a broad arrow head; then in the midst of the first line lance them with a lancet, and taking hold of the kernels with a pair of pinsons, pull them so far forward, as you may cut the kernels out without hurting the vein; that done, fill the hole with white Salt. But Hierocles would have them to be cured in this sort: Take a piece of Spunge sowsed well in strong Vinegar, and binde that to the sore, renewing it twice a day untill it hath rotted the kernels; that done, lance the nea∣thermost part where the matter lyeth, and let it out, and then fill it up with Salt finely brayed, and the next day wash all the filth away with warm water, and anoint the place with Honey and Fitch∣flowre mingled together. But beware you touch none of the kernels with your bare finger, for fear of venoming the place, which is very apt for a Fistula to breed in.

Another of the Vives.

THe Vives be certain kernels, growing under the Horses ear, which come of corrupt bloud, the * 1.1413 cure is diversly spoke and written of; but this is the best mean which I have tryed, that if you finde the kernels to enflame and grieve the Horse, take a handful of Sorrel, and lay it in a Bur-dock leaf, and rost it in the hot embers like a Warden; then being taken out of the fire, apply it so hot as may be to the fore part, suffering it to ly thereunto the space of a day and a night, and then renew it, till such time that it ripen and break the sore, which it will in short space do. When it is broken, and the vilde matter taken away, you shall heal up the sore place with the yolk of an Egge, half a spoon∣ful of Honey, and as much Wheat-flowre as will serve to make it thick, plaister-wise, which being bound thereunto, will in three or four days heal the same.

Of the Cankerous Ulcer in the Nose.

THis disease is a fretting humor, eating and consuming the flesh, and making it all raw within, and not being holpen in time will eat through the gristle of the nose. It cometh of corrupt * 1.1414 bloud, or else of sharp humors ingendered by means of some extream cold. The signes be these: He will bleed at the nose, and all the flesh within will be raw, and filthy stinking savours, and matter will come out at the nose. The cure according to Martin is thus: Take of green Copperas, of Allum, of each one pound, of white Copperas one quartern, and boil these in a pottle of running wa∣ter, untill a pinte be consumed, then take it off, and put thereunto half a pinte of Honey: then cause his head to be holden up with a drinking staffe, and ••quirt into his nostrils with a squirt of brass, or rather of Elder, some of this water being luke-warm, three or four times one after another, but betwixt every squirting, give him liberty to hold down his head, and to blow out the filthy matter, for otherwise perhaps you may choke him. And after this it shall be good also without hold∣ing up his head any more, to wash and rub his nostrils with a fine clowt bound to a white sticks end, and wet in the water aforesaid; and serve him thus once a day untill he be whole.

Of bleeding at the Nose.

I Have seen Horses my self, that have bled at the nose, which have had neither sore nor ulcer in their nose, and therefore I cannot choose, but say with the Physitians, that it cometh by means that the vein which endeth in that place, is either opened, broken or fettered. It is opened many times by means that bloud aboundeth too much, or for that it is too fine, or too subtil and so pierceth through the vein. Again, it may be broken by some violent strain, cut or blow. And finally, it may be fretted or gnawn through, by the sharpness of some bloud, or else of some other humor contained there∣in. As touching the cure, Martin saith, it is good to take a pinte of red Wine, and to put therein a quartern of Bole Armony, beaten into fine powder, and being made luke-warm, to pour the one half thereof the first day into his nostril that bleedeth, causing his head to be holden up, so as the liquor may not fall out, and the next day to give him the other half. But if this prevaileth not,

then I for my part would cause him to be let bloud in the breast vein, on the same side that he bleed∣eth at several times: then take of Frankincense one ounce, of Aloes half an ounce, and beat them into powder, and mingle them throughly with the whites of Egges, untill it be so thick as Honey, and with so••t Hares hair, thrust it up into his nostril, filling the hole so full, as it cannot fall out; or else fill his nostrils full of Asses dung, or Hogs dung, for either of them is excellent good to restrain any flux of bloud.

Of the bleeding at the Nose, or to stanch Flux of bloud in any sort.

I Have known many Horses in great danger by bleeding, and I have tryed divers remedies for the same, yet have I not found any more certain then this: take a spoonful or two of his bloud, and * 1.1415 put it in a Sawcer, and set it upon a chafing dish of coals, and let it boyl till it be all dryed up into powder, then take that powder, and if he bleed at the nose, with a Cane or Quill blow the same up into his nostrils: if his bleeding come of any wound or other accident, then into the wound put the same powder, which is a present remedy. New Horse-dung, or earth, is a present remedy, applyed to the bleeding place; and so are Sage leaves bruised and put into the wound.

Of the diseases in the Mouth, and first of the bloudy Rifts, or Chops in the Palat of the Mouth.

THis disease is called of the Italians, Palatina; which as Laurentius Russius saith, cometh by eating hay or provender that is full of pricking seeds, which by continual pricking and fretting the * 1.1416 furrows of the mouth do cause them to ranckle, and to bleed corrupt and stinking matter, which you shall quickly remedy, as Martin saith, by washing first the sore places with Vinegar and Salt, and then by anointing the same with Honey.

Of the Bladders in a Horses mouth, which our old Farriers were wont to call the Gigs. The Italians call them Froncelle.

THese be little soft swellings, or rather pustules with black heads, growing in the inside of his lips, next unto the great jaw-teeth, which are so painful unto the Horse, as they make him to let his meat fall out of his mouth; or at the least to keep it in his mouth unchawed, whereby the Horse prospereth not: Russius saith, that they come either by eating too much cold grass, or else pricking, dusty, and filthy provender. The cure whereof, according to Martin, is in this sort: Slit them with a lancet, and thrust out all the corruption, and then wash the sore places with a little Vi∣negar and Salt; or else with Allum water.

Of the Bladders in a Horses mouth.

SOme Horses will have bladders like paps growing in the inside of their lips, next to their great teeth, which are much painful: the cure whereof is thus: Take a sharp pair of shears, and clip * 1.1417 them away close to the gum, and then wash the sore place with running water, Allum and Honey boiled together, till it be whole.

Of the Lampass.

THe Lampass, called of the Italians, Lampasous, proceedeth of the abundance of bloud, resorting to the first furrow of the mouth, I mean that which is next unto the upper fore-teeth, causing the said furrow to swell so high as the Horses teeth, so as he cannot chew his meat, but is forced to let it fall out of his mouth. The remdy is to cut all the superfluous flesh away, with a crooked hot iron made of purpose, which every Smith can do.

Another of the Lampass.

THe Lampass is a thick spongy flesh, growing over a Horses upper teeth, hindering the conjuncti∣on of his chaps, in such sort that he can hardly eat: the cure is as follloweth. Cut all that * 1.1418 naughty flesh away with a hot iron, and then rub the sore well with Salt, which the most ignorant Smith can do sufficiently.

Of the Canker in the mouth.

THis disease, as Martin saith, is a rawness of the mouth and tongue, which is full of blisters, so as be cannot eat his meat. Which proceeds of some unnatural heat, coming from the stomach. For * 1.1419 the cure whereof, take of Allum half a pound, of Honey a quarter of a pinte, of Columbin•• leaves, of Sage leaves, of each a handful: boyl all these together in three pintes of water, untill a pinte be consumed, and wash the sore places therewith so as it may bleed, continuing so to do every day once untill it be whole.

Another of the Canker in the mouth.

THis disease proceedeth of divers causes, as of unnatural heat of the stomach, of foul feeding, * 1.1420 or of the rust or venome of some ••it o•• sna••••el, undiscr〈…〉〈…〉 lookt unto. The cure is thus; Wash the sore place with warm Vinegar, made thick with the powder of Allum, two or three dayes toge∣ther, every time until it bleed, which will kill the poison and vigor of the exulcerated matter: then make this water; Take of running water a quart, of Allum four ounces, of Hony four or five spoon∣fuls, of Woodhine leaves, of Sage leaves, and of Columbine leaves, of each half a handful, boil all these together till one half he consumed, then take it off, and every day with the water warmed, wash the sore until it be whole.

Of the heat in the mouth and lips.

SOmetime the heat that cometh out of the stomach breedeth no Canker, but maketh the mouth * 1.1421 hot, and causeth the Horse to forsake his meat. The cure whereof, as Martin saith, is in this sort: First, turn up his upper lip, and jagge it lightly with a launce••, so as it may bleed, and then wash both that and all his mouth and tongue with Vinegar and Salt.

Of the tongue being hurt with the bit or otherwise.

IF the tongue be cut or hurt any manner of way, Martin saith, it is good first to wash it with Allum water, and then to take the leaves of black Bramble, and to chop them together small with a little Lard, that done, to binde it up in a little clout, making it round like a ball, then having dipt the round end in Hony, rub the tongue therewith: continuing so to do once a day until it be whole.

Of the Barbles or paps underneath the tongue.

THese be two little paps, called of the Italians, Barbole, growing naturally (as I think) in every Horses mouth underneath the tongue, in the neather jawes, which if they ••hoot of any length, Russius saith, that they will hinder the Horses feeding, and therefore he and Martin also would have them to be clipt away with a pair of sheers, and that done, the Horses mouth to be washed with Vinegar and Salt.

Of the pain in the teeth and gums, of the Wolfsteeth, and Jaw teeth.

A Horse may have pain in his teeth, partly by descent of humors from his head, down into his teeth and gums, which is to be perceived by the rankness and swelling of the gums, and partly having two extraordinary teeth, called the Wolfs teeth, which be two little teeth growing in the upper jawes, next unto the great grinding teeth, which are so painful to the Horse, as he cannot en∣dure to chaw his meat, but is forced either to let it fall out of his mouth, or else to keep it still half chawed, whereby the Horse prospereth not, but waxeth lean and poor, and he will do the like also when his upper Jaw-teeth be so far grown as they overhang the neather Jaw-teeth, and therewith be so sharp, as in moving his jawes they cut and rase the insides of his cheeks, even as they were rased with a knife. And first as touching the cure of the pain in the teeth, that cometh by means of some distillation: Vegetius saith, it is good to rub all the outside of his gums with fine cha••k and strong Vinegar mingled together, or else after that you have washed the gums with Vinegar, to strew on them of Pomegranate piles. But me thinks that besides this▪ it were not amisse to stop the temple veins, with the plaister before mentioned, in the Chapter of weeping and waterish eyes. The cure of the Wolfs teeth, and of the Jaw-teeth, according to Martin, is in this sort▪ First cause the Horse head to be tyed up to some raster or post, and his mouth to be opened with a cord▪ so wide as you may easily see every part thereof; Then take a round ••••rong iron ••oole, half a yard long, and made at the one end in all points like unto the Carpenters go••ge▪ wherewith he ••aketh his horse•• to be bored with a wimble or a••ger, and with your left hand set the edge of your ••oo•• at the ••oot of the Wolfs teeth, on the outside of the jaw, turning the hollow side of the tool downward, holding your hand steadily, so as the tool may not slip from the aforesaid tooth: then having a mallet in your right hand, strike upon the head of the tool one prety blow, and therewith you shall loosen the tooth, and cause it to bend inward: then staying the midst of your tool upon the Horses neather jaw, wrinch the tooth outward, with the inside or hollow side of the tool▪ and thrust it clean out of his head: that done serve the other Wolfs tooth on the other side in like manner, and fill up the empty * 1.1422 places with Sale finely brayed. But if the upper jaw teeth do also over••ang the neather teeth, and so cut the inside of his mouth as is aforesaid, then keeping his mouth still open, take your tool and mallet, and pare all those teeth shorter, running along them even from the first unto the 〈◊〉〈◊〉, turn∣ing the hollow side of your tool towards the teeth, so shall not the tool cut the inside of his cheeks, and the back or round side being turned towards the foresaid cheeks, and that done wash an his mouth with Vinegar and Salt, and let him go.

Why the diseases in the neck, withers, and back, be declared here before the diseases in the throat.

HAving hitherto spoken of the diseases incident to a Horses head, and to all the parts there∣of, natural order requireth that we should now descend into the throat, as a part next adjacent to the mouth. But forasmuch as the diseases in the throat have not only affinity with the head, but also with the lungs and other inward parts, which are many times grieved by means of distillation coming from the head, and through the throat: I will speak of the diseases incident to the neck, withers, and back of a Horse, to the intent that when I come to talk of such diseases, as Rheumes and distillations do cause, I may discourse of them orderly without interruption.

Of the Crick in the neck.

BEcause a Crick is no other thing then a kinde of Convulsion, and for that we have spoken suffi∣ciently before of all kindes thereof in the Chapter of Convulsion, I purpose not here therefore to trouble you with many words, but only shew you Russius opinion, and also Martins experience therein. The Crick then called of the Italians, Scima, or Lucerdo according to Russius, and according to Martin is, when the Horse cannot turn his neck any manner of way, but hold it still right forth, insomuch as he cannot take his meat from the ground but by times, and that very slowly; Russius saith, it cometh by means of some great weight laid on the Horses shoulders, or else by overmuch drying up of the sinews of the neck. The cure whereof, according to Martin, is in this sort. Draw him with a hot iron from the root of the ear on both sides of the neck, through the midst of the same even down to the brest, a straw deep, so as both ends may meet upon the breast, then make a hole in his forehead, hard under the foretop, and thrust in a Cornet upward betwixt the skin and the flesh a handful deep, then put in a Goose feather, doubled in the midst and anointed with Hogs grease to keep the hole open, to the intent the matter may run out the space of ten dayes. But every day during that time, the hole must be cleansed once, and the feather also cleansed and fresh anointed, and so put in again. And once a day let him stand upon the bit one hour or two, or be ridden two or three miles abroad, by such a one as will bear his head, and make him to bring it in. But if the Crick be such as the Horse cannot hold his neck straight, but clean awry, as I have seen divers my self: then I think it not good that the Horse be drawn with a hot iron on both sides of the neck, but only on the contrary side. As for example, if he bend his head toward the right side, then to draw him as is aforesaid only on the left side, and to use the rest of the cure as is abovesaid, and if need be, you may splent him also with handsome staves meet for the purpose to make his neck stand right.

Of Wens in the neck.

A Wen is a certain kirnell like a tumor of swelling, the inside whereof is hard like a gristle, and spongious like a skin full of wrets. Of Wens, some be great, and some be small. Again, some be very painful, and some not painful at all. The Physitians say, that they proceed of grosse and vicious humors; but Vegetius saith, that they chance to a Horse by taking cold, or by drinking of waters that be extreme cold. The cure according to Martin is thus, Take of Mallowes, Sage, and red Nettles, of each one handful, boil them in running water, and put thereunto a little Butter and Honey, and when the Herbs be soft, take them out and all to bruise them, and put thereunto of oil of Bay two ounces, and two ounces of Hogs grease, and warm them together over the fire, mingling them well together; that done, plaister it upon a piece of leather so big as the Wen, and lay it to so hot as the Horse may endure it, renewing it every day in such sort, the space of eight days, and if you perceive that it will come to no head, then lance it from the midst of the Wen down∣ward, so deep as the matter in the bottom may be discovered and let out; that done, heal it up with this Salve, Take of Turpentine a quarter, and wash it nine times in fair new water, then put thereunto the yolk of an Egge and a little English Saffron beaten into powder, and make a tent or rowle of Flax, and dip it in that ointment, and lay it unto the sore, renewing the same every day once untill it be whole.

Of swelling in the neck after blood-letting.

THis may come of the fleam being rusty, and so causing the vein to rankle, or else by means of some cold wind striking suddainly into the hole. The cure according to Martin is thus; First anoint it with oil of Camomile warmed, and then lay upon it a little hay wet in cold water, and bind it about with a cloth, renewing it every day the space of five dayes, to see whether it will grow to a head, or else vanish away. If it grow to a head, then give it a slit with a lancer, and open it with a Cornet that the matter may come out. Then heal it up, by tenting it with Flax dipt in Turpentine and Hogs grease molten together, dressing it so once a day untill it be whole.

How to 〈◊〉〈◊〉 bloud.

IF a Horse be let bloud when the signe is in the neck, the 〈◊〉〈◊〉 perhaps will not leave bleeding so soon as a man would have it, which if any such thing chauce, then Russius saith, it is good to binde thereunto a lettle new Horse dung tempered with chalke and strong Vinegar, and not to re∣move it from thence the space of three dayes, or else to lay thereunto burnt silk, felt, or cloth, for all such things will staunch bloud.

Of the falling of the Crest.

THis cometh for the most part of poverty, and specially when a fat Horse falleth away suddain∣ly. * 1.1423 The cure according to Martin is thus; Draw his Crest the deepness a straw, on the con∣trary side with a hot iron, the edge of which iron, would be half an inch broad, and make your beginning and ending somewhat beyond the fall, so as the first draught may go all the way hard upon the edge of the mane, even underneath the roots of the same, bearing your hand right downward, into the neckward, then answer that with another draught beneath, and so far distant from the first as the fall is broad, compassing as it were all the fall, but still on the contrary side: and betwixt those two draughts right in the midst, draw a third draught, then with a button iron of an•• inch about, burn at each end a hole, and also in the spaces betwixt the draughts, make divers holes distant three fin∣gers broad one from another: that done, to slake the fire anoint it every day once, for the space of nine dayes, with a feather dipt in fresh Butter moulten. Then take Mallows and Sage, of each one a handful, boil them well in running water, and wash the burning away untill it be raw flesh then dry it up with this powder; Take of Hony half a pinte, and so much unfleck't lime as will make that Hony thick like paste; then hold it in a fire-pan over the fire untill it be baked so hard as it may be made in powder, and sprinkle that upon the sore places.

Of the falling of the Crest.

THe falling of the Crest is occasioned most commonly through poverty; yet sometimes I have seen it chance thorugh the ill proportion of the Crest, which being high, thick and heavy, the * 1.1424 neck thin and weak underneath, is not able to support or sustain it up, however it be, there is remedy for both: if it proceed of poverty, first try by good keeping to get it up again, but if it will not rise, or that the original of the disease be in the ill fashion of the Crest, then let this be the cure, First with your hand raise up the Crest as you would have it stand, or rather more to that side from which it declineth, then take up the skin between your fingers on that side from which the Crest swarveth, and with a sharp knife cut away the breadth of very near an inch, and the length of four inches; which done, stitch up the skin together again with three or four stitches, and by means of strings, weights, or other devises, keep the Crest perforce on that side, applying thereunto a plaister of Deers sewet and Turpentine, boiled together, till the sore be healed; and at the self same instant that by this manner of insition you draw together and straiten the skin on that side, you shall in this sort give liberty to the other side, whereby the Crest may the easier attain to his place; Take a hot iron made in fashion of a knife, the edge being a quarter of an inch broad, and therewith from the upper part of his Crest unto the neather part of the same extending towards his shoulder, draw three lines in this forme and the same anoint dayly with fresh Butter, untill such time as it be perfectly whole. By this manner of cure, you may make any lave-ear'd Horse, to be as prick-ear'd and comely, as any other Horse whatsoever.

Of the manginess of the Mane.

THe manginess proceedeth of rankness of bloud, or of poverty, of lowsiness, or else of rubbing where a mangy Horse hath rubbed, or of filthy dust lying in the mane for lack of good dressing. * 1.1425 The signes be apparent by the itching and rubbing of the Horse, and the Scabs fretting both flesh and skin. The cure, according to Martin, is thus; Take of fresh grease one pound, of Quicksilver half an ounce, of Brimstone one ounce, of Rape oil half a pinte, mingle them together, and stir them con∣tinually in a pot with a slice, untill the Quicksilver be so wrought with the rest, as you shall perceive no Quicksilver therein. That done, take a blunt knife, or an old Horse-comb, and scratch all the mangy places therewith untill it be raw and bloudy, and then anoint it with this ointment, in the sun-shine if it may be, to the intent the ointment may sink in: or else hold before it in a fire-pan or some broad bar of iron made hot, to make the ointment to melt into the flesh. And if you see that within the space of three dayes after, with this once anointing, he leave hot rubbing, then marke in what place he rubbeth, and dresse that place again, and you shall see it heal quickly.

Of the falling of the hair of the Mane.

IT falleth for the most part, because it is eaten with little Wormes, fretting the roots in sunde••; which, according to Martin, you shall remedy in this sort; Anoint the mane and Crest with Sope, then make strong lie and wash all the mane and Crest withall, and that will kill the Wormes, within twice or thrice washing.

Of griefs in the withers.

TO a Horses withers and back, do chance many griefs and sorances, which, as Russius saith, do sometime proceed of inward causes, as of the corruption of humors; and sometime of outward causes, as through the galling and pinching of some naughty saddle, or by some heavy burthen laid on the Horses back, or such like. And of such griefs, some be but superficial blisters, swellings, light∣gals or bruisings, and be easily cured. Some again do pierce to the very bone, and be dangerous, and especially if they be nigh the back bone; let us first then shew you the cure of the smaller griefs, and then of the greater▪

Another of blisterings, or small swellings in the withers or back and gallings.

WHensoever you see any swelling rise, then Martin would have you to binde a little hot Horse * 1.1426 dung unto it, and that will asswage it. If not, then to prick it round about the swelling, either with a fleam, or else with a sharp pointed knife not too deep, but so as it may pierce the skin, and make the bloud to issue forth. That done, take of Mallowes or else of Smallage, two or three handfuls, and boil them in running water untill they be so soft as pap; then strain the water from it, and bruise the herbs in a trean dish, putting thereunto a little Hogs grease, or else Sallet oil, or Sheeps sewet, or any other fresh grease, boil them and stir them together, not frying them hard, but so as it may be soft and supple, and then with a cloud lay it warm upon the sore, renewing it every day once untill the swelling be gone. For this will either drive it away, or else bring it into his head, which lightly chanceth not, unlesse there be some gristle or bone perished.

Russius biddeth you, so soon as you see any swelling rise, to shave the place with a rasor, & lay there∣unto this plaister; Take a little Wheat flower and the white of an Egge beaten together, and spead it on a little clout, which being laid unto the swelling two or three dayes and not removed, will bring it to a head, and when you come to take it off, pull it away so softly as you can possible, and whereas you see the corruption gathered together, then in the lowest place thereof, pierce it upward with a sharp iron somewhat hot, that the corruption may come out, and anoint the sore place every day once with fresh Butter, or Hogs grease; but if the skin be only chafed off without any swelling, then wash the place with Water and Salt, or else with warm Wine, and sprinkle this powder there∣on; Take of unsleck't Lime beaten into fine powder, and mingle it with Hony untill it be as thick as any paste, and make rols or bals theof, and bake them in a fire-pan over the fire, untill they be so hard as they may be brought to powder, for this is a very good powder to dry up any galling or sore. The powder of Myrrhe or burnt silk, felt, or cloth, or any old post, is also good for such purposes; but whensoever you use this powder of Lime and Hony, let the place be wash∣ed, as is aforesaid.

Of great swellings and inflamations in a Horses withers.

IF the swelling be very great, then the cure according to Martin is thus; First draw round about the swelling with a hot iron, and then crosse him with the same iron in manner of a checker, then take a round hot iron having a sharp point, and thrust it into the swelling place on each side up toward the point of the withers; to the intent the matter may issue downward at the holes. That done, tent both the holes with a tent dipt in Hogs grease to kill the fire, and also anoint all the other burnt places therewith, continuing so to do untill the swelling be asswaged, renewing it every day once, untill the fiery matter be clean fallen away, and then tent him again with washed Turpentine mingled with yolks of Egges and Saffron in such manner as hath been aforesaid, renew∣ing the tent every day once untill it be whole.

If you see that the swelling for all this go not away, then it is a signe of some impostumation with∣in, and therefore it shall be necessary to lance it, and to let out the corruption; then take of Hony half a pinte, of Verdigrease two ounces beaten to powder, and mingle it together with the Hony, then boil them in a pot untill it look red, then being lukewarm, make either a tent or plaister, according as the wound shall require, renewing the same every day once, untill it be whole. But the sore may be so vehement, that for lack of looking in time, it will pierce down∣ward betwixt both shoulders toward the intrails, which is very dangerous: yea, and as Russius saith, mortal, because the corruption of the sore infecting the lungs and heart (which be the vitall parts and chief preservers of life) the body must needs decay. And therefore Martin would have you to fill the hole with the Salve last mentioned, and to thrust in afterward a piece of a

spunge, as well to keep the hole open, as also to suck out the corruption, renewing it every day once untill it be whole.

Of the horns or hard knobs growing under the Sadle side.

THis is a dead skin like a piece of leather, called of the Italians, Gorno, that is to say, a horn, * 1.1427 for that it is hard under hand, and cometh by means of some strait Saddle, pinching the Horse more on the one side then on the other; or else on both sides equally. The cure whereof according to Martin, is in this sort; Anoint them with fresh Butter or Hogs grease, untill they be mollified and made so soft as you may either cut them, or pull them away, and then wash the wound with mans stale, or with white Wine, and dry it with powder of unsleck't Lime mixt with Hony.

Of Wens or knobs growing about the Saddle skirts.

THese be great hard knobs growing most commonly betwixt two ribs, apparent to the eye, which by their hardness seem to come of some old bruise, and are called of the Italians, le Cuis. The cure whereof, according to Martin, is thus; First mollifie them, by anointing them with Hogs grease every day once or twice, the space of eight dayes, and if you perceive that it will come to no head with this, then lance it from the middle downward, that the matter may come out: then tent it with washed Turpentine, yolks of Egges, and Saffron mingled together as is aforesaid, renewing the tent everyday once until it be whole,

Of the Navillgall.

THe Navil gall, is a bruise on the back behinde the Saddle right against the Navil of the Horse, and thereof taketh his name. It cometh either by splitting of the Saddle behinde, or for lack of stuffing, or by means of the hinder buckle fretting that place, or else by some great weight laid on his back: you shall perceive it by the puffed up and spungy flesh, looking like rotten Lights or Lungs, and therefore is called of the Italians, Pulmone, or Pulmonsella. The cure where∣of, according to Martin, is thus; Out it round about with a sharp knife or rasor even to the bone, leaving no rotten flesh behinde: that done, take the white of an Egge and Salt beaten together, and lay that plaisterwise to the sore upon a little towe, renewing it once a day the space of two dayes. Then take of Hony a quartern of a pinte, and of Verdigrease an ounce beat into pow∣der, and boile them together in a pot, stirring it still untill it look red, and being lukewarm, make a plaister with towe and clap it to the wound, washing and cleansing well the wound first with a little warm Vinegar or white Wine, continuing it once a day untill it begin to heal and skin, then dry it up, by sprinkling thereon this powder following; Take of Hony a quartern, and as much of unsleck't Lime as will thicken the Hony like unto paste, and in a fire-pan over the fire, stir it still until it be hard baked, so as it may be beaten into powder, but before you throw on the powder, wash the wound first with warm Vinegar, continuing so to do untill it be perfectly skinned and whole.

Of the swaying of the back.

THis is called of the Italians, Malferuto, and according to Russius and Martins opinions, cometh either by some great strain, or else by heavy burthens: you shall perceive it by the reeling * 1.1428 and rolling of the Horses hinder parts in his going, which will faster many times, and sway some-times backward, and sometime sideling, and be ready to fall even to the ground, and the Horse being laid, is scant able to get up. The cure, according to Martin, is thus; Cover his back with a Sheeps skin, coming hot from the Sheeps back, laying the fleshie side next unto his back, and lay a housing cloth upon the same to keep his back as warm as may be, and so let it continue until it begin to smell; then take the old skin away, and lay a new unto it, continuing so to do the space of three weeks. And if he amend not with this, then draw his back with a hot iron out on both sides of the ridge of his back, from the pitch of the Buttocks, unto a handful within the Saddle, and let every line be an inch distant one from another, and then again overthwart checker-wise, but let not such strokes be over deep, and so burned as every one look yellow, then say on this charge following; Take Pitch one pound, of Rozen half a pound, of Bole Armony half a pound made in powder, and half a pin••e of Tar, and boil all these together in a pot, stirring it untill everything be molten and thoroughly mingled together, then being lukewarm, dawb all the burn∣ning therewith very thick, and thereupon clap as many flocks of the Horses colour, as you can make to abide on, and remove it not before it fall away it self, and if it be in Summer, you may turn him to grasse.

Of the weakness in the back.

IT doth appear by Laurentius Russius, that there is another kind of weakness in the back, called in Italian, le gotte or morsecatura de le reni, that is to say, the fretting or biting of the reins, which as the said Russius saith, proceedeth of abundance of humors resorting to that place, whereby all the hinder parts of the Horse do lose their feeling and strength, and the Horse falleth down on the ground; yea, and such humors resorting to the heart, do suffocate the same, and in two or three hours do cause the Horse to die. The remedy, according to Russius, is in this sort; Let him bloud abundant∣ly in the neck, and draw his back with a hot iron, in such sort as is declared in the last Chapter. He saith also it is good to make him swim thorugh a river, and to rowel him on his hanches nigh the huckle bones; and to make the hair to grow again, it is good, as he saith, to anoint the place with Hogs grease, and three leaved grasse stamped together.

Of Hidebound.

HIdebound, is when the skin cleaveth so fast to the Horses back, that a man cannot pull it from the flesh with his hand, which Ruellius calleth Coriago; it cometh for the most part of poverty, or else when the Horse after some great heat hath been suffered to stand long in the rain or wet weather, for that will cause the skin to shrink, and to cling to his ribs. It is known by the lean∣ness of the Horse, and gantness of his belly, and by fast sticking of the skin unto the ribs when you pul at it with your hand. The cure, according to Martin, is thus: Let him bloud on both sides the belly in the flank veins betwix the flank and the girding place: that done, give him this drink; Take a quart of white Wine, or else of good Ale, and put thereunto three ounces of good Sallet Oil, of Cumin one ounce, of Annis seeds two ounces, of Licoras two ounces, beaten all into fine powder, and give it him lukewarm with a horn. And when he hath drunk, let one standing at his huckle bone, rub him hard with his hand along the back, and overthwart the ribs, the space of half an hour: that done, set him in a warm stable, and let him stand in litter up to the belly, and cover all his back and ribs with a sack first, throughly soaked in a tub of cold water, and then well and hard wrung, and over that cast another cloth, and gird it fast with a surcingle, stuffing him well about the back with fresh straw, continuing thus to do every day once the space of a week, during which time give him no cold water, but lukewarm, and put therein a little ground Mault. The wet sack will cause the back to gather heat it self, and the skin to loosen from the flesh, and if you will bestow more cost, you may anoint all his body with Wine and oil mingled together, according to the opinion of the old writers, which no doubt is a very comfortable thing, and must needs supple the skin, and loosen it from the flesh.

Of the diseases in the throate and lungs, and why the griefs of the shoulders and hips be not mentioned before amongst the griefs of the withers and back.

SOme perhaps would look here, that for so much as I have declared the diseases of the neck, withers and back, that I should also follow on now with the griefs of the shoulders and hips. But * 1.1429 sith that such griefs for the most part doe cause a Horse to halt, and that it requireth some skill to know when a Horse halteth, whether the fault be in his shoulder, hip, leg, joint, or foot, I think it is not good to separate those parts asunder, specially sith nature hath joyned them together, that is to say, the shoulders to the forelegs, and the hips to the hinder legs. And therefore according to natures order, I will treat of them in their proper place; that is to say, after that I have shewed all the diseases that be in the inward Horses body, not only above the midriffe, as the diseases of the throat, lungs, breast and heart, but also under the midriffe, as those of the stomach, liver, guts, and of all the rest. And first, as touching the diseases of the throat, the Glaunders, and Strangullion, to all Horses is most common.

Of the Glanders and Strangullion, so called according to the Italian name Stranguillion.

MOst Farriars do take the Glanders and Strangullion to be all one disease, but it is not so, for the Glanders is that which the Physitians call Tonsillae, and the Strangullion is that which they call in Latine, Angina, in Greek, Gynanch, and we commonly call it in English the Squina••∣cy, or Quinsie. Tonsillae, is interpreted by them to be the inflamations of the kirnels, called in Latine, Glandes, the Italian, Glandulae, which lie on both sides of the throat, underneath the root of the tongue, nigh unto the swallowing place; of which word Glandes, or Glandulae, I think we borrow this name Glanders; for when the Horse is troubled with this disease, he hath great kirnels under∣neath his jawes, easie to be seen or felt, paining him so, as he can not easily swallow down his meat, which cometh first of cold distillations out of the head: But if such kirnels be not inflamed, they will perhaps go away of themselves, or else by laying a little hot horse-dung and straw unto them, the warmth thereof will dissolve them, and make them to vanish away.

But if they be inflamed, they will not go away but encrease and wax greater and greater, and be more painful every day then other, and cause the Horse to cast continually filthy matter at his Nose. The cure whereof, according to Martin, is this; First ripe the kernels with this plaister; Take of bran two handfuls, or as much as will thicken a quart of Wine or Ale: then put thereunto half a pound of Hogs grease, and boyl them together, and lay it hot to the sore with a cloth, renewing it every day until it be ready to break, then lance it, and let out all the matter, and tent it with a tent of Flax dipt in this salve; Take of Turpentine, of Hogs grease, of each like quantity, and a little wax, and melt them together, and renew the tent every day until it be whole. Laurentius Russius saith, that this disease is very common to Colts, because in them doth abound fluxible moisture, apt to be dissolved with every little heat, and to turn to putrifaction: and therefore if the Horse be not over young, he would have you first to let him bloud in the neck vein, and then to lay unto the same sore a ripening plaister, made of Mallowes, Linseeds, Rew, Wormwood, ground Ivy, Oyl of Bayes, and Dialthea, and to anoint his throat also, and all the sore place with fresh Butter: and the sore being ripe, to lance it, or else to rowel it, that the matter may come forth.

But if the kernels will not decrease, then pull them away by the roots, and dry up the Ulcerous place with an ointment made of unsleck't Lime, Pepper, Brimstone, Nitrum, and Oyl Olive. It shall be also good to purge his head by perfuming him every day once, in such sort as hath been before decla∣red. And let the Horse be kept warm about the head, and stand in a warm stable, and let him drink no cold water: but if you see that after you have taken away the kernels, the Horse doth not for all that leave casting filthy matter at the Nose, then it is to be feared that he hath some spice of the mourning of the Chine, for both diseases proceed of one cause, and therefore I think good to speak of it here presently.

But first I will set down a drink which I have seen proved upon a Horse that I thought could never have been recovered of the same disease, and yet it did recover him in very short space, so as he travelled immediately after many miles, without the help of any other me∣dicine.

A drink for the Strangullion or Glanders,

TAke of warm milk as it cometh from the Cow a quart, or in stead thereof a quart of new Beer * 1.1430 or Ale warmed, and put thereunto of moulten Butter the quantity of an Egge; and then take one head of Garlick, first clean pilled and then stamped small, which you must put into the milk or drink being made lukewarm, and give it the Horse with a horn, and immediately after the drink be given, catch hold of his tongue with your hand, and having broken two raw Egges, either upon his foreteeth, or against the staffe wherewith his head is holden up, cast those broken Egges, shels and all into his throat, making him to swallow down the same; that done, ride him up and down till he begin to sweat, then set him up covered warm with an old coverlet and straw, not suffering him to eat nor drink for the space of two or three hours after, and let his drink for the space of two or three dayes be somewhat warm, whereunto it is good to put a hand••ul or two of ••ran or ground Malt, and in giving the said drink, it shall not be amisse to powre some thereof into either Nostril.

Of the mourning of the Chine.

THis word, Mourning of the Chine, is a corrupt name borrowed of the French tongue, wherein it is called Morte deschien, that is to say, the death of the back. Because many do hold this opi∣nion, that this disease doth consume the marrow of the back; for remedy whereof, they use strange kinds of cures. For some taking it to be a rheume, go about to stop it, by laying astrictive, or binding charges to the nape of the neck. Some again, do twine out the pith of the back with a long wire thrust up into the Horses head, and so into his neck and back, with what reason I know not. Well; I know that few Horses do recover that have this disease. Some again think that the Lungs of the Horse be rotten, and that the Horse doth cast them out at his Nose. But Martin saith, that he hath cut up divers Horses which have been judged to have dyed of the mourning of the Chine, but he could finde never either Back or Lungs to be perished, but only the Liver, and most com∣monly that side of the Liver which answereth the Nostril whereat he casteth, whereof we will talk in his proper place, when we come to speak of the diseases in the Liver. The Italians do call this disease Ciamorro, the old Authors do call it the moist malady, whereof Theomnestus maketh two differences. For in the one the matter which he doth cast at the Nose is white, and doth not smell at all: and in the other that which he casteth is filthy and stinking corruption▪ They proceed both of cold humors congealed in the head, but more abounding in the one then in the other; by reason perhaps that the Horse was not cured in time: for of cold first cometh the Pose, and the Cough, then the Glanders, and last of all the Mourning of the Chine, When the Horse casteth matter at the Nose that is not stinking; he may easily be cured by such remedies as have been before declared in the Chapter of the Pose; but if the matter be very filthy and stinking, then it is very hard to cure. Notwithstanding it shall not grieve me to write unto you here, the experience of Theomnestus, and of Laurentius Russius. Theomnestus cure is thus; Take of Water and Hony,

called of the Physitians Hydromel, a quart, and put thereunto three ounces of Oyl, and powre that into his Nostril every morning the space of three dayes; and if that do not profit him, then let him drink every day, or once in two dayes, a quart of old Wine, mingled with some of the medicine, or rather the precious meat, called of the old writers Tetrapharmacum, and that will restore him to his former estate. Laurentius Russius saith, that of all diseases there is none more perillous, nor more to be suspected, then the rheume which cometh of cold, for Horses have large Conduites, and are full of moisture, and therefore if cold once enter, it findeth matter enough to work on, to breed conti∣nual distillation, as well outwardly at the Nose, as inwardly, descending down to the vitall part in such sort, as it doth not suffocate the same.

The signes, according to the said Russius, be these; the Horse doth cast matter continually at the Nose, sometime thin, and sometime thick, his Nostrils, Ears, and all his outward parts, will be cold to the feeling, his eyes, head, and all his body heavy, and he will cough, and have small appetite to his meat, and lesse to his drink, and sometime he will tremble and shake. His cure is in this sort; Purge his head, partly by perfuming him, & partly by making him to neeze in such sort as hath been before taught in the Chapter of the Pose, which wayes of perfuming and purging his head as they be good, so doth Russius praise these two here following to be most excellent; the first is this: Take of the stalks of Vitis alba, otherwise called Brionie, or wilde Vine, two or three good handfuls, and being bruised put them into a linnen bag, and fasten the bag to the Horses head, so as he may receive the sent up into his Nostrils, without touching the hearb with his mouth, and this will cause the humors to run down abundantly. The second medicine; Take of Euforbium beaten into fine powder, three ounces, of the juice of Betes one pound, of Swines bloud half a pound, boyl all these together until they be throughly mingled together, and liquid like an ointment, and then take it from the fire, and put thereunto one ounce more of Euforbium, and mingle them again throughly together, and preserve the same in a box, to use at needful times in this sort; Make two stiffe long rols or tampins of linnen clouts, or such like stuffe, sharp pointed like Sugar loaves: which tampins are called of the Physicians in Latin, Pessi, and being anointed with the ointment aforesaid, thrust them up into the Horses Nostrils, and let them abide there∣in a pretty while, then pull them out, and you shall see such abundance of matter come forth at his Nose, as is marvellous to behold. Russius also praiseth very much this medicine here following.

Take as much of the middle bark of an Elder tree, growing on the water side, as will fill a new earthen pot of a mean size, putting thereunto as much clear water as a pot will hold, and let it boyl until one half be consumed, and then to be filled up again with fresh water, continuing so to do three times one after another, and at the last time that the one half is consumed, take it from the fire, and strain it through a linnen cloth. Then take two parts of that decoction, and one part of Hogs grease, or Butter, and being warmed again together, give the Horse to drink thereof one hornful, and powre another hornful into his Nostril that casteth; and whensoever you give him this medicine, let the Horse be empty and fasting, and keep him without meat also two or three hours after, for this is a very good drink for any sickness that cometh of cold. Moreover, open the skin of his forehead, and of his temples, and also of his tail with a sharp hot iron, that the cor∣rupt humors may issue outward. That done, take hot brickes, or else a pan of fresh burning coles, and hold it nigh unto his belly and flanks, to the intent that they may be throughly warmed, and being so warmed, anoint them all over with Oyl-de-bay, or Dialthea, to defend his body from the cold, and let his head be well covered, and all his belly kept warm. Yea, and it were good to bathe his head sometime, as Russius saith, with a bath made of Rew, Wormwood, Sage, Ju••iper, Bay leaves, and Hysop. And let his drink be warm water mingled with Wheat meal; yea, and to make it the more comfortable, it were good, as Russius saith, to put thereunto some Cinamon, Ginger, Galingale, and such hot pieces. And his meat in Winter season would be no other but sodden Corn, or warm Mashes, made of ground Malt and Wheat bran: in Summer season, if he went to grasse, I think it would do him most good, so that he go in a dry warm ground, for by feeding alwayes downward, he shall purge his head the better, as Russius saith. Thus much of the Glanders, and mourning of the Chine. Now we will speak somewhat of the Strangul∣lion, according to the opinion of the Authors, though not to the satisfaction perhaps of our English Farriars.

Of the Strangullion or Squinancy.

THe Strangullion, called of the Latines, Anginae, according to the Physitians, is an inflama∣tion of the inward parts of the throat, and as I said before, is called of the Greeks, Cynanche, which is as much to say in English as Strangling, whereof this name Strangullion as I think is deri∣ved, for this disease doth strangle every Man or Beast, and therefore is numbred amongst the perillous and sharp diseases, called of the Latines, Morbi acuti; of which strangling, the Physi∣••ians in Mans body make four differences; The first and worst is, when no part within the mouth nor without, appeareth manifestly to be inflamed, and yet the patient is in great peril of strangling. The second is, when the inward parts of the throat only be inflamed. The third is, when the inward and outward parts of the throat be both inflamed. The fourth is, when the muscles of the

neck are inflamed, or the inward joynts thereof so loosened, as they straiten thereby both the throat, or wesand, or wind-pipe; for short breath is incident to all the four kinds before recited, and they proceed all of one cause; that is to say, of some cholerick or bloudy fluxion, which comes out of the branches of the throat veins into those parts, and there breedeth some hot inflamation. But now to prove that a Horse is subject to this disease, you shall hear what Absyrtus, Hierocles. Vegetius, and others do say, Absyrtus writing to his friend a certain Farriar or Horse-leach, called A••storicus, speaketh in this manner, When a Horse hath the Strangullion it quickly killeth him; the signes whereof be these; His temples will be hollow, his tongue will swell and hang out of his mouth, his eyes also will be swollen, and the passage of his throat stopt so as he can neither eat nor drink. All these signes be also confirmed by Hi••rocles.

Moreover, Vegetius rendereth the cause of this disease, affirming that it proceedeth of aboundance of subtle bloud, which after long travel will inflame the inward or outward muscles of the throat or wesand, or such affluence of bloud may come, by use of hot meate after great travel, being so altera∣tive as they cause those parts to swell in such sort, as the Horse can neither eat nor drink nor draw his breath. The cure, according to Vege••ius, is in this sort: First bathe his mouth and tongue in hot water, and then anoint it with the gall of a Bull; that done, give him this drink, Take of old Oyl two pound, of old Wine a quart, nine Figs, and nine Leeks heads well stamped and brayed together. And after you have boiled these a while before you strain them, put thereunto a little Nitrum Alexandrinum, and give him a quart of this every morning and evening. Absyrtus and Hierocles would have you to let him bloud in the palace of his mouth, and also to powre. Wine and Oyl into his Nostrils, and also give him to drink this decoction of Figs and Nitrum sodden together, or else to anoint his throat within with Nitre, Oil, and Hony, or else with Hony and Hogs dung mingled together, which differeth not much from Galên his medicine, to be given unto man. For he saith, that Hony mingled with the powder of Hogs dung that is white, and swallowed down, doth remedy the Squinancy pre∣sently. Absyrtus also praiseth the ointment made of Bdellium, and when the inflamation beginneth somewhat to decrease, he saith it is good to purge the Horse, by giving him wilde Cucumber and Nitre to drink. Let his meat be grasse if it may be gotten, or else wet hay, and sprinkled with Nitre. Let his drink also be lukewarm water, with some Barley meal in it.

Of the Cough.

OF Coughs, some be outward, and some be inward. Those be outward which do come of out∣ward causes, as by eating a feather, or by eating dusty or sharp straw, and such like things: which tickling his throat, causeth him to cough: you shall perceive it by wagging and wrying his head in his coughing, and by stamping sometime with his foot, labouring to get out the thing that grieveth him, and cannot. The cure, according to Martin, is thus: Take a Willow wand, rolled throughout with a fine linnen clout, and then anoint it all over with Hony, and thrust it down his throat, drawing your hand to and fro, to the intent it may either drive down the thing that grieveth him, or else bring it up, and do this twice or thrice, anointing every time the stick with fresh Hony.

Of the inward and wet Cough.

OF inward Coughs, some be wet, and some be dry. The wet Cough is that cometh of cold, taken after some great heat given to the Horse, dissolving humors, which being afterward congea∣led, do cause obstruction and stopping in the Lungs. And I call it the wet Cough, because the Horse in his coughing will void moist matter at his mouth after that it is once broken. The signes be these; The Horse will be heavie, and his eyes will run with water, and he will forsake his meat; and when he cougheth, he thrusteth out his head, and reacheth with great pain at the first, as though he had a dry Cough, untill the fleam be broken, and then he will cough more hollow, which is a signe of amendment. And therefore, according to Martins experience, to the intent the fleam may break the sooner, it shall be necessary to keep him warm, by clothing him with a double cloth, and by littering him up to the belly with fresh straw, and then to give him this drink; Take of Barley one peck, and boyl it in two or three gallons of fair water, untill the Barley begin to burst, and boyl therewith of bruised Licoras, of Anise seeds or Raisins, of each one pound, then strain it, and to that liquor put of Hony a pinte, and a quartern of Sugarcandy, and keep it close in a pot to serve the Horse therewith four several mornings, and cast not away the sodden Barley with the rest of the strainings, but make it hot every day to perfume the Horse withal, being put in a bag and ••ied to his head, and if the Horse will eat of it, it shall do him the more good. And this perfuming in Winter season would be used about ten of the clock in the morning, when the Sun is of some height, to the intent the Horse may be walked abroad, if the Sun shine, to exercise him moderately. And untill his Cough wear away, fail not to give him warm water, with a little ground Mault. And as his Cough breaketh more and more, so let his 〈◊〉〈◊〉 every day be lesse warmed then other.

Of the dry Cough.

THis seemeth to come of some grosse and tough humor cleaving hard to the hollow places of the Lungs which stoppeth the winde-pipes, so as the Horse cannot easily draw his breath, and if it continue, it will either grow to the Pursick, or else break his winde altogether. The signs be these; He will cough both often, drily, and also vehemently, without voiding at the nose or mouth. The cure, according to Martin, is in this sort; Take a close earthen pot, and put therein three pintes of strong Vinegar, and four Eggs, shels and all unbroken, and four Garlick heads clean pilled and bruised, and set the pot being very close covered in some warm dunghil, and there let it stand a whole night; and the next morning with your hand take out the Egges, which will be so soft as silk, and lay them by untill you have strained the Garlick and Vinegar through a fair cloth, then put to that liquor a quartern of Hony, and half a quartern of Sugarcandy, and two ounces of Licoras, and two ounces of Anise seeds, beaten all into fine powder And then the Horse having fasted all the night before, in the morning betwixt seven and eight of the clock, open his mouth with a cord, and whorle therein one of the Egges, so as he may swallow it down, and then immediately powre in after a hornefull of the aforesaid drink, being first made lukewarm, and cast in another Egge with another hornful of drink, and so continue to do, untill he hath swallowed up all the Egges, and drunk up all the drink; and then bridle him, and cover him with warmer clothes then he had before, and bring him into the stable, and there let him stand on the bit, at the bate rack, well littered up to the belly, the space of two hours. Then unbit him, and if it be in Winter, offer him * 1.1431 a handfull of Wheaten straw; if in Summer, give him grasse, and let him eat no hay unless it be very well dusted and sprinkled with water, and give him not much thereof. And therefore you shall need to give him the more provender, which also must be well cleansed of all filth and dust, and give him no water the space of nine dayes. And if you perceive that the Cough doth not wear away, then if it be in Winter, purge him with these pils; Take of Lard two pound laid in water two hours, then take nothing but the clean fat thereof, and stamp it in a morter, and thereto put of Licoras, of Anise seeds, of Fenegreek, of each beaten into powder three ounces, of Aloes in powder two ounces, of Agarick one ounce: Knead these together like paste, and make thereof six bals as big as an Egge. Then the Horse having fasted over night, give him the next morning these pils one after another, anointed with Hony and Oyl mingled together in a platter; and to the intent he may swallow them down whether he will or not, when you have opened his mouth, catch hold of his tongue, and hold it fast while you whirle in one of the pils▪ that done▪ thrust it into his throat with 〈◊〉〈◊〉 rolling∣pin, and then let his tongue go untill he hath swallowed it down; then give him 〈…〉〈…〉 all the rest of the pils, and let him stand on the bit warm clothed and littered, the space of three hours at the least, and after that give him a little wet hay, and warm water with a little ground mault in it to drink, and let him drink 〈◊〉〈◊〉 other but warm water the space of a week▪ And now and then in a fair sunny day, it shall be good to trot him one hour abroad to breath him.

Of the Fretized, broken and rotten Lungs.

THis proceedeth, as Absyrtus and Theomnestus saith, either of an extreme Cough, or of vehement running, or leaping, or of over greedy drinking after great thirst, for the Lungs be inclosed in a very thin film or skin, and therefore easie to be broken, which if it be not cured in time, doth grow to Apostumation, and to corruption, oppressing all the Lungs, which of old Authors is called Vomic••, and Suppuratio. But Theomnestus saith, that broken Lungs, and rotten Lungs, be two divers diseases, and have divers signes, and divers cures. The signes of broken Lungs be these; the Horse draweth his wind short, and by little at once, he will turn his head often toward the place grieved, and groaneth in his breathing, he is afraid to cough, and yet cougheth as though he had eaten small bones. The same Theomnestus healed a friends Horse of his, whose Lungs were st〈…〉〈…〉, or rather broken as he saith, by continual eating of Salt, with this manner of cure here following▪ Let the Horse have quiet and rest, and then let him bloud in the hanches, where the veins appear most: and give him to drink the space of seven dayes, Barley▪ or rather Oates sodden in Goats milk▪ o•• if you can get no milk, boil it in water, and put therein some thick collops of Lard and of 〈…〉〈…〉, and let him drink that: and let his common drink in Winter season ••e the decoction of Wheat meal; and in the Summer time, the decoction of Barley▪ and this as he saith will bind his ••••ngs again together. Vegetius utterly disalloweth letting of bloud in any such disease as this is and all manner of sharp medicines, for fear of provoking the Cough, by means whereof the broken places can never heal perfectly. And therefore neither his medicines nor meat would be harsh, but smooth, gentle and cooling. The best medicine that may be given him at all times is this; Take of F〈…〉〈…〉k, and of Linseed, of each half a pound, of Gum dragant, of Mastick, of Myrrhe, of Sugar, of Fitch flowre, of each one ounce. Let all these things be beaten into fine powder, and then 〈◊〉〈◊〉 o•••• whole night in a sufficient quantity of warm water, and the next day give him a quart of this luke-warm, putting thereunto two or three ounces of Oyl of Roses, continuing so to do many dayes together, and if the disease be new, this will heal him; yea, and it will ease him very much, although the disease be old, which is thought uncurable. And in Winter season so long as he standeth in the

stable, let him drink no cold water, and let his meat be clean without dust, but in Summer season it were best to let him run to grasse; for so long as he eateth grasse, a man shall scantly perceive this disease. Thus much of broken lungs.

Of putrified and rotten lungs.

THe signes to know whether a Horses lungs be putrified or rotten, according to Theomnestus are these▪ The Horse will eat and drink greedilye•• then he was wont to do▪ he shall be oftner vexed with a Cough, and in coughing he will cast little lumps of matter out of his mouth. The cure whereof, according to Theomnestus, is thus; Give him to drink every morning, the space of seven dayes, the juyce of Purslain mingled with Oil of Roses, and add thereunto a little Tragagantum that hath been layed before in steep in Goats milk, or else in Barley or Oaten milk, strained out of the Corn. When the Apostume is broken, then a very strong vile and evill ••avour will come out of his Nostrils, for remedy whereof it shall be good to give him the space o•• seven dayes this drink here following; Take of the root called Costus two ounces, and of Gasia or else of Cinnamon three ounces into fine powder, and a few Raisins, and give it him to drink with wine. But Vegetius would have him to be cured in this sort, and with lesse cost I assure you; Take of Frankincense and Aristoloch, of each two ounces, beaten into fine powder, and give him that with wine; or else take of unburnt Brimstone two ounces, and of Aristoloch one ounce and a half beaten into powder, and give him that with wine. And he would have you also to draw his beast with a hot iron, to the intent the hu∣mors may issue forth outwardly.

Of shortness of breath.

A Horse may have shortness of breath, by hasty running after drinking, or upon a full stomach, or by the descending of humors unto his throat or lungs after some extreme heat dissolving the said humors, which so long as there is nothing broken, may in the beginning be easily holpen. The signes be these; The Horse will continually pant, and fetch his breath short, which will come very hot out at his nose, and in his breathing he will ••quise in the nose, and his flanks will beat thick: yea and some cannot fetch their breath unlesse they hold their necks right out and straight, which disease is called of the old writers by the Greek name Orthopnoea. The cure; Let him bloud in the neck, and give him this drink; Take of Wine and Oil, of each a pinte, of Frankincense half an ounce, and of the juice of Horehound half a pinte. It is good also to powre into his throat Hony, Butter and Hogs grease moulten together, and made lukewarm▪ Tiberius saith, it is good to give him whole Egges, shels and all, steeped and made soft in Vinegar; that is to say; the first day three, the second day five, and the third day seven, and to powre Wine and oil into his nostrils. I for my part would take nothing but Annis seeds, Licoras and Sugarcandy, beaten all into fine powder, give him that to drink, with Wine and Oil mingled together.

Of the Pursick.

THis is a shortness of breath, and the Horse that is so diseased is called of the Italians, Cavallo pulsivo, or Bolso, which I think is derived of the Latin word Vulsus, by changing V. into B. and I think differeth not much from him that hath broken lungs, called of Vegetius and other old writers Vulsus, for such shortness of breath comes either of the same causes, or else much like▪ as aboundance of grosse humors, cleaving hard to the hollow places of the Lungs, and stopping the windepipes. And the winde being kept in, doth resort downward, as Russius saith, into the Horses guts, and so causeth his flanks to beat continually without order; that is to say, more swiftly and higher up to the back, then the flanks of any Horse that is sound of winde. And if the disease be old, it is seldom or never cured; and though I finde many medicines, prescribed by divers Authors, few or none do content me, unless it be that of Vegetius, recited before in the Chapter of broken Lungs. And if that prevaileth not, then I think it were not amisse according to Russius to purge him with this drink here following; Take of Maiden hair, of Ireos, of A••h, of Licoras, of Fenigreek, of Raisins, of each half an ounce, of Cardanum, of Pepper, of Bitter Almonds, of Baurach, of each two * 1.1432 ounces, of Nettle seed, and of Aristoloch, of each three ounces, boil them all together in a sufficient quantity of water, and in that decoction dissolve half an ounce of Agarick, and two ounces of Co∣loquintida, together with two pound of Hony, and give him of this a pinte or a quart at divers times: and if it be too thick, make it thinner, by putting thereunto water wherein Licoras hath been sodden: and if need be, you may also draw both his flanks crosse-wise with a hot iron, to restrain the beating of them, and also slit his Nostrils, to give him more air. And if it be in Summer, turn him to grasse; if in Winter, let him be kept warm, and give him now and then a little sodden wh••at. Russius would have it to be given him three dayes together, and also new sweet wine to drink, o•• ••lse other good wine mingled with Licoras water.

Of a Consumption.

A Consumption is no other thing but an exulceration of the lungs, proceeding of some fretting or gnawing humor, descending out of the head into the lungs And I take it to be that disease which the old Writers are wont to call the dry Malady; which perhaps some would rather interpret to be the mourning of the chine▪ with whom I intend not to strive. But thus much I must needs say, that every Horse having the mourning of the Chine, doth continually cast at the nose, but in the dry Malady it is contrary. For all the Authors that write thereof affirm, that the Horse avoideth nothing at the nose. And the signes to know the dry Malady, according to their doctrine, be these: His flesh doth clean consume away, his belly is gaunt, and the skin thereof so hard stretched, or rather shrunk up, as if you strike on him with your hand it will sound like a Taber, and he will be hollow backt, and forsake his meat, and though he eateth i••, (as Absyrtus saith) yet he doth not digest it, nor prospereth not withal, he would cough and cannot but hicking∣ly, as though he had eaten small bones. And this disease is judged of all the Authors to be in∣curable. Notwithstanding they say, that it is good to purge his head with such perfumes as have been shewed you before in the Chapter of the Glanders, and also to give him always Coleworts, chopt small with his provender. Some would have him to drink the warm bloud of sucking Pigs new slain; and some the juyce of Leeks, with Oyl and Wine mingled together. Others praise Wine and Frankincense; some, Oyl and Rue; some would have his body to be purged and set to grass.

Of the Consumption of the Flesh, and how to make a lean Horse fat.

MArtin ••aith, that if a Horse take a great cold after a heat, it will cause his flesh to wast, and his skin to wax hard and dry, and to cleave fast to his sides, and he shall have no appetite unto his meat, and the fillets of his back will fall away, and all the flesh of his buttocks, and of his shoul∣ders will be consumed. The cure whereof is thus: Take two Sheeps heads unflead, boyl them in three gallons of Ale, or fair running water, until the flesh be consumed from the bones, that done, strain it through a fine cloth, and then put thereunto of Sugar one pound, of Cinamon two ounces, of Conserve of Roses, of Barberries, of Cherries, of each two ounces; and mingle them together, and give the Horse every day in the morning a quart thereof luke warm, untill all be spent: and after every time he drinketh, let him be walked up and down in the stable, or else abroad if the weather be warm, and not windy, and let him neither eat nor drink in two hours after, and let him drink no cold water, but luke-warm, the space of fifteen days, and let him be fed by little and little, with such meat as the Horse hath most appetite unto. But if the Horse he nesh and tender, and so wax lean without any apparent grief or disease, then the old Writers would have him to be fed now and then with parched Wheat, and also to drink Wine with his water, and eat continually Wheat-bran mingled with his provender, untill he wax strong; and he must be often dressed and trimmed, and ly soft, without the which things his meat will do him but little good. And his meat must be fine and clean, and given often and by little at once. Russius saith, that if a Horse eating his meat with good appetite, doth not for all that prosper, but is still lean: then it is good to give him Sage, Savin, Bay-berries, Earth-nuts, and Boares-grease, to drink with Wine: or to give him the intrails of a Barbel or Tench, with white Wine. He saith also that sodden Beans mingled with Bran and Salt, will make a lean Horse fat in very short space.

Of grief in the Breast.

LAurentius Russius writeth of a disease called in Italian, Gravezza di petto, which hath not been in experience amongst our Farriers, that I can learn. It comes, as Russius saith, of the super∣fluity * 1.1433 of bloud, or other humors dissolved by some extream heat, and resorting down the breast, paining the Horse, so as he cannot well go. The cure whereof according to Russius is thus: Let him bloud on both sides of the breast in the accustomed veins, and rowel him under the breast, and twice a day turn the rowels with your hand, to move the humors that they may issue forth, and let him go so roweled the space of fifteen days.

Of the pain in the Heart called Anticor, that is to say, contrary to the Heart.

THis proceedeth of abundance of ranck bloud bred with good feeding and over much rest: which bloud resorting to the inward parts doth suffocate the heart, and many times causeth swellings to appear before the brest, which will grow upward to the neck, and then it kil∣leth the Horse. The signes: The Horse will hang down his head in the manger, for saking his meat, and is not able to lift up his head. The cure according to Martin is thus: Let him bloud on both sides abundantly in the plat veins, and then give him this drink: Take a quart of Malm∣sie, and put thereunto half a quartern of Sugar, and two ounces of Cinamon, and give it

him luke-warm, then keep him warm in the stable, stuffing him well about the stomach, that the wind offend him no manner of way; and give him warm water with mault always to drink, and give him such meat as he will eat. And if the swelling do appear, then besides letting him bloud, strike the swelling in divers places with your fleam, that the corruption may go forth: and anoint the place with warm Hogs grease, and that will either make it to wear away, or else to grow to a head, if it be covered and kept warm.

Of tired Horses.

BEcause we are in hand here with the vital parts, and that when the Horses be tired with over-much labour, their vital spirits wax feeble, I think it best to speak of them even here, not with long discoursing, as Vegetius useth; but briefly to shew you how to refresh the poor Horse, having need thereof, which is done chiefly by giving him rest, warmth and good feeding as with warm mashes and plenty of provender. And to quicken his spirits, it shall be g••od to pour a little Oyl and Vinegar into his nostrils, and to give him the drink of Sheeps heads recited before in the Chapter of Consumption of the flesh; yea, and also to bath his legs with this bath: Take of Mallows, of Sage, of each two or three handfuls, and of a Rose-cake; boil these things together, and being boyled, then put unto it a good quantity of Butter, or of Sallet-oyl. Or else make him this charge: Take of Bole Armony, and of Wheat-flowre, of each half a pound, and a little Rozen beaten into powder, and a quart of strong Vinegar, and mingle them together, and cover all his legs there∣with; and if it be Summer turn him to grass.

Of the diseased parts under the Midriff, and first of the Stomach.

THe old Authors make mention of many di••eases incident to a Horses stomach, as loathing of meat, spewing up his drink, surfeting of provender, the hungry evil, and such like, which few of our Farriers have observed: and therefore I will briefly speak of as many as I think necessary * 1.1434 to be known; and first of the loathing of meat.

Of the loathing of Meat.

A Horse may loath his meat through the intemperature of his stomach, as for that it is too hot or too cold. If his stomach be too hot, then most commonly it will either inflame his mouth and make it to break out in blisters, yea and perhaps cause some Cancker to breed there. The cure of all which things hath been taught before. But if he forsake his meat only for very heat, which you shall perceive by the hotness of his breath and mouth, then cool his stomach by giving him cold water, mingled with a little Vinegar and Oyl to drink, or else give him this drink: Take of Milk, and of Wine, of each one pinte, and put thereunto three ounces of Mel Rosatum, and wash all his mouth with Vinegar and Salt. If his stomach be too cold, then his hair will stare and stand right up, which Absyrtus and others were wont to cure, by giving the Horse good Wine and Oyl to drink, and some would seethe in Wine Rew, or Sage; some would adde thereunto white Pepper and Myrrhe; some would give him Onyons and Rocket-seed to drink with Wine: Again, there be other some which pre∣scribe the bloud of a young Sow with old Wine. Absyrtus would have the Horse to eat the green blades of Wheat, if the time of the year will serve for it. Columella saith, that if a Horse, or any other Beast, do loath his meat, it is good to give him Wine, and the seed of Gith; or else Wine and stampt Garlick.

Of casting out his Drink.

VEgetius saith, that the Horse may have such a Palsie proceeding of cold in his stomach, as he is not able to keep his drink, but many times to cast it out again at his mouth. The remedy where∣of is to let him bloud in the neck, and to give him Cordial drinks, that is to say, made of hot and comfortable Spices; and also to anoint all his breast, and under his shoulders with hot Oyls, and to purge his head, by blowing up into his nostrils, powders that provoke neezing, such as have been taught you before.

Of Surfeting with glut of Provender.

THe glut of provender or other meat not digested, doth cause a Horse to have great pain in his body, so as he is not able to stand on his feet, but lyeth down, and waltereth as though he had the Bots. The cure whereof according to Martins experience, is in this sort: Let him bloud in the neck, then trot him up and down for the space of an hour; and if he cannot stale, draw out his vard, and wash it with a little white Wine luke-warm, and thrust into his yard either a bruised clove of Garlick, or else a little oyl of Camomile, with a wax Candle. If he cannot dung, then rake his funda∣ment, and give him this Glyster: Take of Mallows two or three handfuls, and boil them in a pottle of fair running water; and when the Mallows be sodden, then strain it, and put thereunto a quart of fresh Butter, and half a pinte of Oyl Olive; and having received this Glyster, lead him up and

down, untill he hath emptyed his belly, then set him up, and keep him hungry the space of three or four days, and the Hay that he eateth, let it be sprinkled with water, and let him drink water, where∣in should be put a little Bran, and when he hath drunk, give him the Bran to eat, and give him little or no provender at all, for the space of eight or ten days.

Of another kinde of Surfeting with meat or drink, called of us, Foundering in the body.

THis disease is ••alled of the old Writers in Greek; Crithiasis; in Latine, Hordeatio; it cometh as they say, by eating of much provender suddenly after labour, whilest the Horse is hot and pant∣ing, * 1.1435 whereby his meat not being digested, breedeth evill humors, which by little and little do spread throughout his members, and at length do oppress all his body, and do clean take away his strength, and make him in such a case, as he can neither go, nor bow his joynts, nor being laid, he is not able to rise again; neither can he stale, but with great pain. It may come also, as they say, of drinking too much in travelling by the way when the Horse is hot, but then it is not so dangerous, as when it cometh of eating too much.

But howsoever it cometh, they say all, that the humors will immediately resort down into the Horses legs, and feet, and make him to cast his hoofs: and therefore I must needs judge it to be no other thing but a plain foundering, which word foundering is borrowed, as I take it, of the French word Fundu, that is to say, molten. For foundering is a melting or dissolution of humors, which the Italians call Infusione. Martin maketh divers kindes of foundering, as the foundering of the body, which the French men call most commonly Mor••undu; and foundering in the legs and feet; also foun∣dering before and behinde, which some Authors do deny, as Magister Maurus, and Laurentius Russius, affirming that there are fewer humors behinde then before, and that they cannot easily be dissolved or molten, being so far distant from the heart, and the other vital parts. Whereunto a man might answer, that the natural heat of the heart doth not cause dissolution of humors, but some unnatu∣ral and accidental heat, spred throughout all the members, which is dayly proved by good experi∣ence. For we see Horses foundered not only before or behinde, but also of all four legs at once, which most commonly chanceth either by taking cold suddenly after a great heat; as by standing still upon some cold pavement, or abroad in the cold winde; or else perhaps the Horse travelling by the way, and being in a sweat, was suffered to stand in some cold water whilest he did drink, which was worse then his drinking: for in the mean time the cold entering at his feet, ascended, upward, and congealed the humors which the heat before had dissolved, and thereby when he cometh once to rest, he waxeth stiffe and lame of his legs. But leaving to speak of foundering in the legs, as well before as behinde, untill we come to the griefs in the legs and feet; we intend to talk here only of foundering in the body, according to Martins experience. The signes to know if a Horse be foundered in the body, be these: His hair will stare, and he will be chill, and shrug for cold, and forsake his meat, hanging down his head, and quiver after cold water; and after two or three days he will be∣gin to cough. The cure, according to Martin is thus: First, scour his belly with the Glyster last mentioned, and then give him a comfortable drink made in this sort: Take of Malmsie a quart, of Sugar half a quartern, of Honey half a quartern, of Cinnamon half an ounce, of Licoras and Anise seeds, of each two spoonfuls, beaten into fine powder, which being put into the Malmsie, warm them together at the fire, so as the Honey may be molten, and then give it him luke-warm: that done, walk him up and down in the warm stable the space of half an hour, and then let him stand on the bit two or three hours without meat; but let him be warm covered, and well littered; and give him Hay sprinkled with a little water, and clean sifted provender by a little at once; and let his wa∣ter be warmed with a little ground Malt therein. And if you see him somewhat cheered, then let him bloud in the neck, and also perfume him once a day with a little Frankincense; and use to walk him abroad, when the weather is fair and not windy, or else in the house, if the weather be foul: and by thus using him you shall quickly recover him.

Of the Hungry Evill.

THis is a very great desire to eat, following some great emptiness, or lack of meat, and it is called of the old Authors by the Greek name Bulimos, which is as much to say, as a great hunger pro∣ceeding, as the Physitians say, at the first of some extream outward cold, taken by long travelling in cold barren places, and especially where Snow aboundeth, which outward cold causeth the sto∣mach to be cold, and the inward powers to be feeble. The cure according to Absyrtus and Hiero∣cles, is in the beginning to comfort the Horses stomach, by giving him Bread sopt in Wine. And if you be in a place of rest, to give him Wheat-flowre and Wine to drink; or to make him Cakes or Bals of Flowre and Wine kneaded together, and to feed him with that; or with Wine and Nuts of Pine trees. Hierocles saith, if any such thing chance by the way whereas no flowre is to be had, then it shall be best to give him Wine and earth wrought together, either to drink, or else to eat in Bals.

Of the Disease in the Liver.

ALl the old Authors speak much of the pain in the liver, but none of them do declare whereof it cometh, or by what means, saving that Hippocrates saith, that some Horses get it by violent running upon some stony or hard ground. I for my part think that the liver of a Horse is subject to as many diseases as the liver of a man, and therefore may be pained diversly. As sometime by the intemperateness of the same, as for that it is perhaps too hot, or too cold, too moist, or too dry: sometimes by means of evill humors, as choler, or flegm abounding in the same, according as the liver is either hot or cold: for heat breedeth choser, and cold, flegm, by means of which intempe∣rature proceedeth all the weakness of the liver. It may be pained also sometime by obstruction and stopping, and sometime by hard knobs, inflamation, A postume, or Ulcer bred therein, sometime by Consumption of the substance thereof. The signes of heat and hot humors, be these; loathing of meat, great thirst, and looseness of belly, voiding dung of strong sent, and leanness of body. The signes of cold, and cold humors be these: appetite to meat without thirst, a belly neither continu∣ally loose nor stiptike, but between times, no strong sent of dung, nor leanness of body, by which kinde of signes, both first and last mentioned, and such like, the weakness and grief of the liver is also to be learned and sought out. Obstruction or stopping most commonly chanceth by travelling or labouring upon a full stomach, whereby the meat not being perfectly digested, breedeth gross and tough humors, which humors by vehemency of the labour, are also driven violently into the small veins, whereby the liver should receive good nutriment, and so breedeth obstruction and stop∣ping. The signes whereof in mans body is heaviness and distension, or swelling, with some grief in the right side under the short ribs, and especially when he laboureth immediately after meat, which things I believe if it were diligently observed, were easie enough to finde in a Horse, by his heavy going at his setting forth, and often turning his head to the side grieved: Of an old obstruction, and especially if the humors be cholerick, breedeth many times a hard knob on the liver, called of the Physitians Schirrus, which in mans body may be felt, if the body be not over fat: and it is more easie for him to ly on the right side than on the left, because that lying on the left side, the weight of the knob would oppress the stomach and vital parts very sore, by which signes methinks a di∣ligent Farrier may learn, whether a Horse hath any such disease or not. The inflamation of the liver cometh by means that the bloud either through the abundance, thinness, boyling heat, or sharpness thereof; or else through the violence of some outward cause, breaketh out of the veins, and flow∣eth into the body of the liver, and there being out of his proper vessels doth immediately putrifie and is inflamed, and therewith corrupteth so much fleshy substance of the liver as is imbrewed with∣all; and therefore for the most part, the hollow side of the liver is confumed▪ yea, and sometime the full side.

This hot bloudy matter then is properly called an Inflamation, which by natural heat is after∣ward turned into a plain corruption, and then it is called an Impostume, which if it break out and run, then it is called an Ulcer, or filthy sore: Thus you see, of one evill Fountain may spring di∣vers griefs, requiring divers cures. And though none of mine Authors, nor any other Farrier that I know have waded thus far, yet I thought good by writing thus much, to give such Farriers as he * 1.1436 wise, discreet and diligent, occasion to seek for more knowledge and understanding then is ••aught them; and me thinks that it is a great shame, that the Farriers of this age should not know much more than the Farriers of old time, sith that besides that the old mens knowledge is not hidden from them, they have also their own experience; and time also bringeth every day new things to light. But now to proceed in discoursing of the liver according to the Physitians doctrine as I have begun; I say then of an inflamation in the hollow side of the liver, the signes be these: loathing of meat, great thirst, looseness of belly, easie lying on the right side, and painful lying on the left. But if the inflamation be on the full side or swelling side of the liver, then the patient is troubled with difficulty of breathing, with a dry cough and grievous pain, pulling and twitching the winde-pipe, and to ly upon the right side is more painful than the left, and the swelling may be felt with a mans hand. But you must understand by the way▪ that all these things last mentioned be the signes of some great in∣flamation, for small inflamations have no such signes, but are to be judged only by grief under the short ribs and fetching of the breath.

The signes of Apostumation is painful and great heat. The signes of Ulcerations is decrease of the heat with feebleness and fainting. For the filthy matter flowing abroad with evill vapours cor∣rupteth the heart, and many times causeth death. The signes of the Consumption of the liver, shall be declared in the next Chapter; and as for the curing of all other diseases before mentioned, experience must first teach it ere I can write it. Notwithstanding, I cannot think but that such things as are good to heal the like diseases in Mans body, are also good for a Horse▪ for his liver is like in substance and shape to a mans liver, differing in nothing but only in greatness. And therefore I would wish you to learn at the Physitians hands, who I am s〈…〉〈…〉 first, as touching, the weakness of the liver, proceeding of the untemperateness thereof, will bid you to heal every 〈◊〉〈◊〉 untemperate∣ness by his contrary; that is to say, heat by cold, and driness by moisture: and so contrary: And therefore it shall be very necessary for you to learn the qualities, natures, and 〈◊〉〈◊〉 of hear••••, drugs, and all other simples, and how to apply them in time. And for to heal the obstruction of the liver, they will counsel you perhaps to make the Horse drinks of 〈◊〉〈◊〉 〈…〉〈…〉ples as these

be, Agrimony, Fumitory, Camomise, Wormwood, Licoras, Anise seeds, Smallage, Parsly, Spikenard, Gentian, Succory, Endive, Sperage, Lupines, the vertues whereof you shall learn in the Herbals: but amongst all simples, there is none more praised than the liver of a Woolf beaten into powder, and mingled in any medicine that is made for any disease in the liver.

The cure of an inflamation consisteth in letting bloud, and in bathing, or fomenting the sore place with such herbs and Oyls, as may mollifie and disperse humors abroad, wherewith some sim∣ples that be astringent would be always mingled: yea, and in all other medicines that be applyed to the liver, for any manner of diseases. Simples that mollifie and disperse be these: Linseed, Fe∣nigreek, Camomile, Anise seeds, Melliot; and such like things. Simples astringent be these: Red Rose leaves, Bramble leaves, Wormwood, Plantain, Myrrhe, Mastick, Stirax, and such like. Apo∣stumes are to be ripened and voided. Ulcers must be cleansed, and scowred downward, either by the belly, or by urine: and therefore the use of such simples as provoke urine in such case is necessary. The old Writers of Horse-leech-craft do say, that when a Horse is grieved in his liver, he will for∣sake his meat, and his body will waste, his mouth will be dry, his tongue rough and harsh: yea, and it will smell, and he will refuse to ly on that side where his grief is. The cure whereof accord∣ing to Absyrtus is in this sort: Let him drink stampt Ireos with Wine allayed with water. He praiseth also an herb much like unto Calamint; called of Pliny, Polymoria; or let him drink Savory with Wine and Oyl. I think that Agrimony or Liver-wort is as good as the best of them. Absyrtus would have his body to be chafed with Wine and Oyl mixt together; and to be well littered that he may ly soft': and his provender that should be given him to be steeped first in warm water: and now and then some Nitrum to be put into his drink.

Of the Consumption in the Liver.

I Believe that no inward member of a Horse doth suffer so much as the lungs and liver, and that not so much by continual, as by unordinate, and untimely travail, labour, and exercise, whereby either the Horses lungs, or his liver do most commonly perish, and is consumed: yea, and some-time both. Of the Consumption of the lungs, we have talked sufficiently before: therefore let us shew you here the causes whereof the Consumption of the liver proceedeth. The Physitians say, that it may come of any humor, but chiefly and most commonly of cholerick matter, shed throughout the substance of the liver, which putrifying by little and little, and leisurely, doth at length corrupt and perish all the substance of the liver, which thing in mans body doth first proceed, as the Physitians say, either by eating corrupt meats, or else by continual drinking of sweet Wines.

But me thinks that the Consumption of a Horses liver, should come by some extreme heat, in∣flaming the bloud, which afterward being putrified, doth corrupt and exulcerate the substance of the liver. For after inflamation, as I said before, cometh Apostumation, and Exulceration, which is very hard to cure, because the substance of the liver is spongeous like unto the lungs. And whilest the liver is so corrupted, there can be no good digestion, for lack whereof the body receiveth no good nutriment, and therefore must needs also languish and consume. The signes according to Mar∣tin be these:

The Horse will forsake his meat, and will stand stretching himself in length, and never cover to ly down; and his breath will be so strong, as no man can abide it, and he will continually cast yellowish matter at the one nostril, or else at both, according as one or both sides of the liver is corrupted; and on that side that he casteth most, he will have under his jaw, even about the midst thereof, a knob or kernel as much as a Walnut, which when Martin findeth, he committeth his car∣kase to the Crows, taking him to be past cure. But if he were let bloud in time, and had such drinks given him, as are good to comfort and strengthen the liver, he thinketh that the Horse might be recovered. I never read any medicine for the wasting of the liver, as I remember, but this only diet, which I found in an old English Book: Let him drink for the space of three days no other thing but warm wort; and let him eat no other meat but Oats baked in an Oven, and let him stand meatless the first night before you give him the wort: But I think it were not am iss to put into the wort that he drinketh every morning some good confection of powder made of Agrimony, red Rose leaves, Saccharum, Rosaceum, Diarchadon, Abbatis, Diasantalon, Licoras, and of the liver of a Wolf, and such other simples as do comfort and strengthen the liver; or else to give him the same things with Goats milk luke-warm.

Of the diseases in the Gall.

IN my opinion the gall of a Horse is subject to divers diseases, as well as the gall of a Man, as to obstruction, whereof cometh the fulness and emptiness of the bladder, and likewise the stone in the gall. But obstruction may chance two manner of ways: First, when the way, whereby the choler should proceed from the liver unto the bladder of the gall as unto his receptacle, is stop∣ped, and thereby the bladder remaineth empty, whereof may spring divers evill accidents: as vo-miting, the Lax or Bloudy flix. Secondly, when the way whereby such choler should issue forth of the bladder of the gall down into the guts is shut up, whereby the bladder is over full and abound∣eth with two much choler, which causeth heaviness, suffocation, belching, heat, thirst, and disposition

to angryness. The signes of both kindes of obstruction in the gall is costiveness and yellowishness of skin infected with the yellow Jaundise. The stone in the gall, which is somewhat blackish, pro∣ceedeth of the obstruction of the conduits of the bladder, whereby the choler being long kept in, waxeth dry, and turneth at length to hard gravel or stones, whereof because there is neither signes nor any grievous accident known to the Physitians, I leave to talk any farther thereof, and the rather for that none of mine Authors do make any mention of the gall at all. Notwithstanding to give some light to the learned Farriers, and that they may the better understand the inward parts of a Horse; I thought good to write thus much, thinking it no time lost while I may profit them any way.

Of the diseases in the Spleen.

THe Spleen, as I have said before in many places, is the receptacle of melancholy, and of the dregs of bloud, and is subject to the like diseases that the Liver is, that is to say; to swelling, obstruction, hard knobs, and inflamation, for the substance of the Spleen is spongeous, and there∣fore apt to suck in all filth, and to dilate it self; wherefore being full it must needs swell, which will appear in the left side under the short ribs; and such swelling causeth also shortness of breath, and especially when the body doth labour or travel. It is painful also to ly on the right side, because the Spleen being swoln so oppresseth the midriffe, and especially when the stomach is full of meat, and the patient hath worse digestion then appetite, and is troubled with much winde, both upward and downward. Moreover the vapour of the humor doth offend the heart, making it faint, and causeth all the body to be heavy and dull; and if such swelling be suffered to go uncured, then if it be a melancholy humor, and abounding over-much, it waxeth every day thicker and thicker, causing obstruction not only in the veins & arteries, which is to be perceived by heaviness and grief on the left side, but also in the Spleen it self; whereas by vertue of the heat it is hardned every day more and more, and so by little and little waxeth to a hard knob, which doth not only occupy all the substance of the Spleen, but also many times all the left side of the womb, and thereby maketh the evill acci∣dents or griefs before recited much more than they were.

Now as touching the inflamation of the Spleen which chanceth very seldom; for so much as every inflamation proceedeth of pure bloud▪, which seldom entereth into the Spleen: I shall not need to make many words, but refer you over to the Chapter of the Liver, for in such case they differ not, but proceeding of like cause, have also like signes, and do require like cure. The old Writers say, that Horses be often grieved with grief in the Spleen, and specially in Summer season with gree∣dy eating of sweet green meats, a••d they call those Horses L••eno••os; that is to say, Spleenetick. The signes whereof (say they) are these, hard swelling on the left side, short breath, often groning, and greedy appetite to meat. The remedy whereof according to Absyrtus is to make a Horse to sweat once a day during a certain time, by riding him, or otherwise travelling him, and to pour in∣to his left nostril every day the juyce of Mirabolans mingled with Wine and Water, amounting in all to the quantity of a pinte. But me thinks it would do him more good, if he drank it as Hierocles would have him to do. Eumelius praiseth this drink: Take of Cummin seed and of Honey, of each six ounces, and of Laserpitium as much as a Bean, of Vinegar a pinte; and put all these into three quarts of water, and let it stand so all night, and the next morning give the Horse thereof to drink, being kept over night fasting. Theomnestus praiseth the decoction of Capers, especially if the bark of the root thereof may be gotten sodden in water to a syrup. Or else make him a drink of Garlick, Ni∣trum, Hore-hound, and Wormwood, sodden in harsh Wine: and he would have the left side to be bathed in warm water, and to be hard rubbed. And if all this will not help, then to give him the fire, which Absyrtus doth not allow, saying the Spleen lyeth so, as it cannot easily be fired, to do him any good. But for so much as the Liver and Spleen are members much occupied in the ingendring and separating of humors, many evill accidents and griefs do take their first be∣ginning of them, as the Jaundise, called in a Horse, the yellows, driness of body, and Consumpti∣on of the flesh, without any apparent cause why, which the Physitians call Atrophia; also evill habit of the body, called of them Cachexid, and the Dropsie. But first we will speak of the Jaun∣dise or Yellows.

Of the Yellows.

THe Physitians in a mans body do make two kindes of Jaundise: that is to say, the Yellow, pro∣ceeding of choler dispersed throughout the whole body, and dying the skin yellow; and the Black, proceeding of melancholy, dispersed likewise throughout the whole body, and making all the skin black. And as the yellow Jaundise cometh for the most part, either by obstruction or stop∣ping of the conduits belonging to the bladder of the gall, which (as I said before) is the receptacle of choler; or by some inflamation of the Liver, whereby the bloud is converted into choler, and so spreadeth throughout the body: even so the black Jaundise cometh by mean of some obstruction in the Liver-vein▪ that goeth to the Spleen, not suffering the Spleen to do his office, in receiving the dregs of the ••loud from the Liver, wherein they abound too much; or else for that the Spleen is already too full of dregs, and so sheddeth them back again into the veins. But as for the Black Jaundise▪ they have not been observed to be in Horses as in Men, by any of our ••arriers in these days

that I can learn. And yet the old Writers of Horse-leech-craft, do seem to make two kindes of Jaundise called of them Cholera, that is to say, the dry choler, and also the moist choler. The signes of the dry choler, as absyrtus saith, is great heat in the body, and costiyeness of the belly, whereof it is said to be dry. Moreover, the Horse will not covet to ly down, because he is so pained in his body, and his mouth will be hot and dry.

It cometh, as he saith, by obstruction of the conduit, whereby the choler should resort into the bladder of the gall, and by obstruction also of the urine vessels, so as he cannot stale. The cure ac∣cording to his experience, is to give him a Glyster made of Oyl, Water and Nitrum, and to give him no provender, before that you have raked his fundament, and to pour the decoction of Mal∣lows mingled with sweet Wine into his nostrils, and let his meat be grass, or else sweet Hay sprinkled with Nitre and Water; and he must rest from labour, and be often rubbed. Hierocles would have him to drink the decoction of wilde Coleworts sodden in Wine. Again of the moist choler of Jaun∣dise, these are the signes: The Horses eyes will look yellow, and his nostrils will open wide; his ears and his flancks will sweat, and his stale will be yellow and cholerick; and he will grone when he ly∣eth down; which disease the said Absyrtus was wont to heal, as he saith, by giving the Horse a drink made of Thyme and Cumin, of each like quantity stampt together, and mingled with Wine, Honey, and Water, and also by letting him bloud in the pasterns. This last disease seemeth to differ nothing at all from that which our Farriers call the Yellows. The signes whereof, according to Martin, be these: The Horse will be faint, and sweat as he standeth in the stable, and forsake his meat: and his eyes, and the inside of his lips and all his mouth within will be yellow. The cure whereof accord∣ing to him is in this sort: Let him bloud in the neck-vein, a good quantity, and then give him this drink: Take of white Wine, of Ale a quart, and put thereunto of Saffron, Turmerick, of each half an ounce, and the juyce that is wrung out of a handful of Celandine, and being luke-warm, give it the Horse to drink, and keep him warm the space of three or four days, giving him warm wa∣ter with a little Bran in it.

Of the Yellows.

THe Yellows is a general disease in Horses, and differ nothing from the yellow Jaundise in men: It is mortal, and many Horses die thereof: the signes to know it is thus; pull down the lids of * 1.1437 the Horses eyes, and the white of the eye will be yellow, the inside of his lips will be yellow, and gums; the cure followeth: First, let him bloud in the palat of his mouth, that he may suck up the same, then give him this drink: Take of strong Ale a quart, of the green or dure of Geese strained, three or four spoonfuls, of the juyce of Celandine as much, of Saffron half an ounce; mix these to∣gether, and being warm, give it the Horse to drink.

Of the evill habit of the Body, and of the Dropsie.

AS touching the driness and Consumption of the flesh, without any apparent cause why, called * 1.1438 of the Physitians as I said before Atrophia; I know not what to say more then I have already before in the Chapter of Consumption of the flesh, and therefore resort thither. And as for the evill habit of the body, which is to be evill coloured, heavy, dull, and of no force, strength, nor live∣liness, cometh not for lack of nutriment, but for lack of good nutriment, for that the bloud is cor∣rupted with flegm, choler, or melancholy, proceeding either from the Spleen, or else through weak∣ness of the stomach or liver, causing evill digestion, or it may come by foul feeding: yea, and also for lack of moderate exercise. The Evill habit of the body, is next cousen to the Dropsie, whereof though our Farriers have had no experience, yet because mine old Authors writing of Horse-leech∣craft do speak much thereof: I think it good here briefly to shew you their experience therein, that is to say, how to know it, and also how to cure it. But sith none of them do shew the cause whereof it proceeds; I think it meet first therefore to declare unto you the causes thereof, according to the do∣ctrine of the learned Physitians, which in mans body do make three kindes of Dropsies, calling the first Anasarca, the second Ascites, and the third Timpanias. Anasarca, is an universal swelling of the body through the abundance of the water, sying betwixt the skin and the flesh, and differeth not from the disease last mentioned, called Cachexia, that is to say, Evill habit of the bloud, saving that the body is more swoln in this then in Cachexia, albeit they proceed both of like causes as of coldness and weakness of the liver, or by means that the heart, spleen, stomach, and other members serving to digestion, be grieved or diseased. Ascites is a swelling in the covering of the belly, called of the Phy∣sitians. Abdomen, comprehending both the skin, the fat, eight muscles, and the film, or panicle called Peritoneum, through the abundance of some whayish humor entred into the same, which besides the causes before alleadged, proceedeth most chiefly by means that some of the vessels, within be broken or rather cracked, out of the which, though the bloud being somewhat gross cannot issue forth, yet the whayish humor being subtil, may run out into the belly, like water distilling through a crack∣ed pot.

Timpanias, called of us commonly the Timpany, is a swelling of the aforesaid covering of the belly, through the abundance of winde entred into the same, which winde is inge〈…〉〈…〉ered of crudity and evill digestion, and whilest it aboundeth in the stomach, or other intrails finding no issue out, it breaketh in violently through the small conduits among the panicles of the aforesaid covering

not without great pain to the patient, and so by tossing to and fro, windeth at length into the space of the covering it self. But surely such winde cannot be altogether void of moisture.

Notwithstanding, the body swelleth not so much with this kinde of Dropsie as with the other kinde called Ascites. The signes of the Dropsie is shortness of breath, swelling of the body, evill colour, lothing of meat, and great desire to drink, especially in the Dropsie called Ascites, in which also the belly will sound like a bottle half full of water: but in the Timpany it will sound like a Ta∣ber. But now though mine Authors make not so many kindes of Dropsies, yet they say all gene∣rally, that a Horse is much subject to the Dropsie. The signes according to Absyrtus and Hierocles, be these: His belly, legs, and stones, will be swoln; but his back, buttocks, and flancks, will be dryed and shrunk up to the very bones.

Moreover the veins of his face and temples, and also the veins under his tongue will be so hidden, as you cannot see them; and if you thrust your finger hard against his body, you shall leave the print thereof behinde, for the flesh lacking natural heat will not return again to his place, and when the Horse lyeth down he spreadeth himself abroad, not being able to lie round toge∣ther on his belly; and the hair of his back by rubbing will fall away. Pelagonius in shewing the signes of the Dropsie, not much differing from the Physitians first recited, seemeth to make two kindes thereof, calling the one the Timpany, which for difference sake may be called in English the Winde Dropsie, and the other the Water Dropsie. Notwithstanding both have one cure, so far as I can perceive, which is in this sort: Let him be warm covered, and walked a good while together in the Sun to provoke sweat, and let all his body be well and often rubbed alongst the hair, and let him feed upon Coleworts, Smallage, and Elming boughs, and on all other things that may loosen the belly, or provoke urine; and let his common meat be grass if it may be gotten, if not, then Hay sprinkled with Water and Nitrum. It is good also to give him a kinde of Pulse called Cich, steeped a day and a night in water, and then taken out, and laid so as the water may drop away from it. Pelagonius would have him to drink Parsly stampt with Wine, or the root of the herb called in Latine, Panax, with Wine. But if the swelling of the belly will not decrease for all this, then slit a little hole under his belly a handful behinde the navil, and put into that hole a hollow reed or some other pipe, that the water or winde may go out, not all at once, but by little and little at divers times, and beware that you make not the hole over wide, lest the kall of the belly fall down thereunto; and when all the water is clean run out, then heal up the wound as you do all other wounds, and let the Horse drink as little as is possible.

Of the Evil habit of the Stomach.

IF your Horse either by inward sickness, or by present surfeit, grow to a loath of his meat, or * 1.1439 by weakness of his stomach cast up his meat and drink; this shall be the cure for the same: First, in all the drink he drinks, let him have the powder of hot Spices; as namely, of Ginger, Anise seeds, Licoras, Cinamon, and Pepper; then blow up into his nostrils the powder of Tobacco to oc∣casion him to neese, instantly after he hath eaten any meat, for an hour together after, let one stand by him, and hold at his nose a piece of sowre leaven steept in Vinegar, then anoint all his breast over with the Oyl of Ginnuper and Pepper mixt together.

Of the diseases of the Guts of a Horse, and first of the Colick.

THe guts of a Horse may be diseased with divers griefs, as with the Colick, with Costiveness, * 1.1440 with the Lax, with the Bloudy flux and Worms. The Colick is a grievous pain in the great gut, called of the Physitians Colon, whereof this disease taketh his name, which gut, because it is very large and ample, and full of corners, it is apt to receive divers matters, and so becometh sub∣ject to divers griefs. For sometime it is tormented with the abundance of gross humors gotten betwixt the panicle of the said gut, and sometime with winde having no issue out, sometime with inflammation, and sometime with sharp fretting humors. But so far as I can learn; a Horse is most commonly troubled with the Colick that cometh of winde, and therefore our Farri∣ers do tearm it the winde Colick. The signes whereof be these: The Horse will forsake his meat, and lie down and wallow and walter upon the ground, and standing on his feet he will stamp for very pain with his fore-feet, and strike on his belly with his hinder foot, and look often towards his belly, which also towards his flancks will swell, and seem greater to the eye then it was wont to be. The cure whereof according to Martin, is in this sort: Take a quart of Malmsie, of Cloves, Pep∣ger, Cinamon, of each half an ounce, of Sugar half a quartern, and give it the Horse luke-warm, and anoint his flancks with Oyl of Bay, and then bridle him and trot him immediately up and down the space of an hour, until he dung, and if he will not dung, then take him; and if need be provoke him to dung, by putting into his fundament an Onyon pilled and jagged with a knife cross-wise, so as the juyce thereof may tickle his fundament; and for the space of three or four days let him drink no cold water, and let him be kept warm. Russius was wont to use this kinde of cure: Take a good big reed a span long or more, and being anointed with Oyl, thrust it into the Horses fandament, fastning the outward end thereof unto his tail, so as it cannot slip out, and then having

first anointed and chased all the Horses belly with some hot Oyl, cause him to be ridden hastily up and down some hilly ground, and that will make him to void the winde out of his belly through the reed: which done, let him be kept warm and fed with good provender, and warm mashes made of Wheat-meal, and Fennel seed, and let him drink no cold water until he be whole. Absyrtus would have you to give him a Glyster made of wilde Cowcumber, or else of Hens dung, Nitrum, and strong Wine.

Of Costiveness, or Belly-bound.

COstiveness is when a Horse is bound in the belly and cannot dung, which may come by glut of provender, or overmuch feeding and rest, whereof we have talked sufficient before, also by winde, gross humors, or cold causing obstruction, and stopping in the guts. The cure whereof, ac∣cording to Martin, is in this sort: Take of the decoction of Mallows a quart, and put thereunto half a pinte of Oyl, or in stead thereof, half a pinte of fresh Butter, and one ounce of Benedicte laxa∣tive, and pour that into his fundament with a little Horn meet for the purpose, that done, clap his tail to his fundament, holding it still with your hand, whilest another doth lead him in his hand, and trot him up and down, that the medicine may work the better, and having voided all that in his * 1.1441 belly, bring him unto the stable, and there let him stand a while on the bit well covered, and warm littered, and then give him a little Hay, and let his drink be warmed; it shall not be amiss also to give him that night a warm mash.

Of the Lax.

THe Italians call this disease Ragiatura, and the Horse that hath this disease Cavallo Arragiato, or Sforato. It may come through the abundance of cholerick humors descending from the liver or gall, down to the guts. But Russius saith, that it cometh most commonly by drinking overmuch cold water immediately after provender, or by sudden travelling upon a full stomach, before his meat be digested, or by hasty running, or galloping immediately after water. If this disease continue long, it will make the Horse very weak and feeble, so as he shall not be able to stand on his legs. Notwithstanding, sith nature feeling her self oppressed, endevoureth thus to ease her self by expelling those humors that grieve her, I would not wish you suddenly to stop it, lest some worse inconvenience grow thereof. But if you see that the Horse looseth his flesh, and waxeth more dull and feeble then he was wont to be; then give him this drink often experimented by Martin, and that shall stop him: Take of Bean-flowre, and of Bole Armony, of each a quartern; mingle these things together in a quart of red Wine, and give it him luke-warm, and let him rest and be kept warm, and let him drink no cold drink but luke-warm, and put therein a little Bean-flowre, and let him not drink but once a day, and then not over-much, for the space of three or four days.

Of the Bloudy flux.

IT seemeth by the old Writers, that a Horse is also subject to the Bloudy flux. For Absyrtus, Hierocles, and Democritus, say all with one voyce, that the guts of a Horse may be so exulcerated, that he will void bloudy matter at his fundament, yea and his fundament therewith will fall out, which disease they call Dysenteria, which is as much to say, as a painful exulceration of the guts, under the which the old men as it seemeth by the words of Hierocles, and Absyrtus, would comprehend the disease called of the Physitians Tenasmus, that is to say, a desire to dung often, and to do but little, and that with great pain: And also another disease called Procidentia ani, that is to say, the falling out of the fundament, which the Physitians do account as several diseases. Notwithstanding, for so much as Dysenteria, and Tenasmus, do spring both of like causes: yea, and also for that the falling out of the fundament hath some affinity with them, I will follow mine Authors, in joyning them all toge∣ther in this one chapter.

The Physitians make divers kindes of Bloudy flux, for sometime the fat of the slimy filth which is voided, is sprinkled with a little bloud, sometime the matter that voideth is mixt with the scra∣ping of the guts, and sometime it is waterish bloud, like water wherein flesh hath been washed, and sometime bloud mixt with melancholy, and sometime pure bloud, and by the mixture of the matter you shall know in mans body, whether the ulceration be in the inner small guts or no; if it be, the matter and bloud will be perfectly mixt together; but if it be in the outward guts, then they be not mingled together, but come out several, the bloud most commonly following the matter. Of this kinde is that disease called before Tenasmus, for that is an ulcer in the right gut serving the fundament; and doth proceed even as the flux doth of some sharp humors, which being violently driven, and having to pass through many crooked and narrow ways, do cleave to the guts, and with their sharpness fret them, causing exulceration and grievous pain. The flux also may come of some extream cold, heat or moistness, or by mean of receiving some violent purgation, having therein over-much Scammony, or such like violent simple; or through weakness of the Liver, or other members serving to digestion. Now as touching the falling out of the fundament, the Physitians say, that it cometh through the resolution or weakness of the muscles, serving

to draw up the fundament, which resolution may come partly by over-much straining, and partly they may be loosened by over-much moisture, for which cause children being full of moisture are more subject to this disease then men. And for the self same cause I think that Horses having very moist bodies be subject thereunto. Thus having shewed you the causes of the diseases before recited, I will shew you the cure prescribed by the old Writers. Absyrtus would have the fundament on the outside to be cut round about, but so as the inward ring thereof be not touched, for that were dan∣gerous, and would kill the Horse, for so much as his fundament would never abide within his body; and that done, he would have you to give him to drink the powder of unripe Pomgranate shels, cal∣led in Latine, Malicorium, together with Wine and Water, which indeed because it is astringent, is not to be misliked: but as for cutting of the fundament, I assure you I cannot judge what he should mean thereby, unless it be to widen the fundament, by giving it long slits or cuts on the outside; but well I know that it may cause more pain, and greater inflamation. And therefore me thinks it were better in this case to follow the Physitians precepts, which is first to consider whether the fun∣dament being fallen out be inflamed or not; for if it be not inflamed, then it shall be good to anoint it first with Oyl of Roses somewhat warmed, or else to wash it with warm red Wine.

But if it be inflamed, then to bathe it well, first with a spunge dipt in the decoction of Mallows, Camomile, Linseed, and Fenigreek, and also to anoint it well with Oyl of Càmomile and Dill ming∣led together, to asswage the swelling, and then to thrust it in again fair and softly, with a soft linnen cloth. That done, it shall be good to bathe all the place about with red red Wine, wherein hath been sodden Acatium, Galles, Acorn cups, parings of Quinces, and such like simples as be astringent, and then to throw on some astringent powder made of Bole Armony, Frankincense, Sanguis Draconis, Myrrhe, Acatium, and such like: yea, and also to give the Horse this drink, much praised of all the old Writers. Take of Saffron one ounce, of Myrrhe two ounces, of the herb called in Latine, Abro∣tonum, named in some of our English Herbals Southernwood, three ounces, of Parsly one ounce, of garden Rue, otherwise called Herb Grace three ounces, of Piritheum, otherwise called of some peo∣ple Spittlewort, and of Hysop, of each two ounces, of Cassia, which is like Cinamon, one ounce. Let all these things be beaten in fine powder, and then mingled with Chalk and strong Vinegar wrought into paste, of which paste make little cakes, and dry them in the shadow, and being dryed, dissolve some of them in a sufficient quantity of Barly milk, or juyce called of the old Writers, and also of the Physitians, Cremor Ptisanae, and give to the Horse to drink thereof with a horn, for the me∣dicine, as the Authors write, doth not only heal the Bloudy-flix, and the other two diseases before recited, but also if it be given with a quart of warm water, it will heal all grief and pain in the bel∣ly, and also of the bladder, that cometh for lack of staling. And being given with sweet Wine, is will heal the biting of any Serpent or mad Dog.

Of the Worms.

IN a Horses guts do breed three kindes of Worms, even as there doth in Mans body, though they be not altogether like in shape. The first long and round, even like to those that children * 1.1442 do most commonly void, and are called by the general name Worms. The second little worms having great heads, and small long tails like a needle, and be called bots. The third be short and thick like the end of a mans little finger, and therefore be cald Troncheons: and though they have divers shapes according to the diversity of the place perhaps where they breed, or else according to the figure of the putrified matter whereby they breed: yet no doubt they proceed all of one cause, that is to say, of a raw, gross and flegmatick matter apt to putrifaction, ingendered most commonly by foul feeding: and as they proceed of one self cause, so also have they like signes, and like cure. The signes be these: The Horse will forsake his meat, for the Troncheons and the Bots will covet al∣ways to the maw, and pain him sore. He will also lie down and wallow, and standing he will stamp and strike at his belly with his hinder-foot, and look often toward his belly.

The cure according to Martin is thus: Take of sweet Milk a quart, of Honey a quartern, and give it him luke-warm, and walk him up and down for the space of an hour, and so let him rest for that day, with as little meat or drink as may be, and suffer him not to lie down. Then the next day give him this drink: Take of Herb-grace a handful, of Savin as much, and being well stampt, put thereunto a little Brimstone, and a little Soot of a Chimney, beaten into fine powder, and put all these things together in a quart of Wort or Ale, and there let them lie steep the space of an hour or two, then strain it well through a fair cloth, and give it the Horse to drink luke-warm, then bridle him, and walk him up and down the space of an hour: that done, bring him into the stable, and let him stand on the bit two or three hours, & then give him a little Hay. Laurentius Russius saith, that it is good to give the Horse the warm guts of a young Hen with a Salt three days together in the morn∣ing, and not to let him drink untill it be noon. Some say that it is good to ride him, having his bit first anointed with dung coming hot from the man: some again use to give him a quantity of Brimstone, and half as much Rozen beaten into powder, and mingled together with his provender, which he must eat a good while before he drinketh.

I have found by often tryal, that if you give the Horse with a horn a good pretty dishful of Salt brine, be it flesh brine, or Cheese brine, it will kill any of the three kindes of Worms, and make the Horse to avoid them dead in short time after.

Of Worms in general.

BEsides the Bots, there are other Worms, which lie in the great paunch or belly of a Horse, and * 1.1443 they be shining, of colour like a Snake, six inches in length, great in the midst and sharp at both ends, and as much as a Spindle: they cause great pain in a Horses belly, as you shall perceive by his continual striking of himself on the belly with his foot. The cure is thus: Give him two or three mornings together new Milk and Garlick boyled together, or chopt Hay in his provender, ei∣ther of both will serve: it killeth the worms and maketh them to void.

Of the pain in the Kidneys.

ME thinks that the Kidnies of a Horse should be subject to as many griefs as the Kidnies of a * 1.1444 Man, as to Inflamation, Obstruction, Apostumes and Ulcers, and specially to obstruction that cometh by means of some stone or gravel gathered together in the Kidnies whereby the Horse can∣not stale but with pain; for I have seen divers Horses my self that have voided much gravel in their stale, which without doubt did come from the Kidnies; but my Authors do refer such griefs to the bladder and urine, and write of no disease but only of the inflamation of the Kidnies, which is cal∣led of them Nephritis, and so it is cald of the Physitians. It cometh, as they say, by some great strain over some ditch; or else by bearing some great burthen. The signes whereof be these: The Horse will go rolling behinde and staggering, his stones will shrink up, and his stale will be blackish and thick. I think this disease differeth not from that which we called before the swaying of the back when we talked of the griefs in the back and loins, and therefore resort thither. The cure of this disease, according to the best of the old Writers, is in this sort: Bathe his back and loins with Wine, Oyl, and Nitrum warmed together, after that you have so bathed him, let him be covered with warm clothes, and stand littered up to the belly with straw, so as he may lie soft; and give him such drinks as may provoke urine, as those that be made with Dill, Fennil, Anise, Smallage, Parsley, Spikenard, Myrrhe, and Cassia. Some say it is good to give him a kinde of pulse called Cich with Wine. Some again do praise Ewes milk, or else Oyl and Deers sewet molten together, and given him to drink, or the root of the herb called Asphodelus, Englished by some Daffadil, sodden in Wine.

Of the diseases belonging to the Bladder and Urine of a Horse.

HIerocles saith, that a Horse is subject to three kinde of diseases incident to the Bladder or Urine, the first is called Stranguria; the second Dysuria; the third Ischuria. Stranguria, otherwise called in Latine, Stillicidium, and of our old Farriers, according to the French name Chowdepis, is, when the Horse is provoked to stale often, and voideth nothing but a few drops, which cometh, as the Physi∣tians say, either through the sharpness of the urine, or by some exulceration of the bladder, or else by means of some Apostume in the liver or kidnies; which Apostume being broken, the matter resorteth down into the bladder, and with the sharpness thereof causeth a continual provocation of pissing.

Dysuria is when a Horse cannot piss but with great labour and pain, which for difference sake I will call from hence forth the pain-piss. It may come sometime through the weakness of the blad∣der and cold intemperature thereof, and sometime through the abundance of flegmatick and gross humors, stopping the neck of the bladder. Ischuria, is when the Horse cannot piss at all, and there∣fore may be called the piss-supprest, or suppression of urine, whether you will: me thinks always that the shorter and the more proper the name is, the better and more easie it is to pronounce.

It may come, as the Physitians say, by weakness of the bladder, or for that the Water conduit is stopt with gross humors, or with matter descending from the liver or kidnies, or with the stone: yea and sometimes by means of some inflamation or hard knob growing at the mouth of the conduit, or for that the sinews of the bladder is nummed, so as the bladder is without feeling: or it may come by retention, and long holding of the water, most of which causes Hierocles also reciteth, adding thereunto that it may chance to a Horse through over-much rest and idleness, and also by means of some extream cold, and especially in Winter season; for the which, warmth of the fire is a present remedy. But now mine Authors do not shew for every one of these three kindes of diseases several signes; but only say, that when a Horse cannot stale, he will stand as though he would stale, and thrust out his yard a little; and also for very pain, stand beating his tail betwixt his thighes.

Neither do they seem to appoint several cures, but do make a hochpoch, mingling them all toge∣ther: some of them praising one thing, and some another: For some say it is good to mingle the juyce of Leeks with sweet smelling Wine and Oyl together, and to pour it into his right nostril, and then to walk him up and down upon it, and that will make him to stale. Some say it is good to give him Smallage seed, or else the root of wilde Fennil sodden with Wine to drink; or to put fine sharp Oni∣ons clean pilled, and somewhat bruised into his fundament, and to cha••e him immediately upon it, either by riding him or otherwise, and that shall cause him to stale presently. It is good also to bathe all his back and loins with warm water.

The scraping of the inward parts of his own hoofs beaten into powder and mingled with Wine, and poured into his right nostril, will make him to sta••••; if you chafe him upon it, and the rather as Hierocles saith, if you cary him to some Sheeps cot, or other place where Sheep are wont to stand, the smell of whose dung and piss, without any other medicine, as he ••aith, will provoke him to sta〈…〉〈…〉

Some will give the Horse white Dogs dung 〈…〉〈…〉ed and mingled with Salt, Wine, and Ammoniacum to drin〈…〉〈…〉 some Hogs dung only with Wine, and some the ••regs of Horse pi••s with Wine, and many other medicines which I leave to rehearsed, for fear of being too tedious, and especially, 〈◊〉〈◊〉 Martins experience doth follow here at hand; agreeing in all points with Laurentius Russius cure, which is in this sort: First, draw out his yard, and wash it well in white Wine, and scour it well, because it will be many times stopped with durt and other baggage together, and hardned like a stone▪ and then put a little Oyl of Cam〈…〉〈…〉 into the condu••t; with a wax Candle and a brui••ed clove of Garlick, and that will provoke him to stale. And ••f that will not help: Take of Par∣sley two handfuls, of Coriander one handful, stamp them and strain them with a quart of white Wine, and dissolve therein one ounce of Cake-sope, and give it luke-warm unto the Horse to drink, and keep him as warm as may be; and let him drink no cold water for the space of five or six days; and when you would have him to stale, let it be either upon plenty of straw, or upon some green plot, or else in a Sheeps cot, the savour whereof will greatly provoke him to stale, as hath been aforesaid.

Of Pissing Blo••d.

PElogonius saith, that if a Horse be over-much laboured, or over-charged with heavy burthen, or over fat, he will many times piss bloud, and the rather as I think, for that some vein is broken within the Horses body, and then cleer bloud will come forth many times, as the Physi∣tians say, without any piss at all. But if the bloud be perfectly mingled together with his stale, then it is a signe that it cometh from the Kidnies, having some stone therein, which through ve∣hement labour, doth fre•• the kidnies and veins thereof, and so cause them to bleed, through which while the urine passeth, most needs be infected and dyed with the bloud. It may come also by some stripe, or from the muscle that incloseth the neck of the bladder. The cure according to Pela∣gonius, Absyrtus, Hierocles, and the rest, is thus: Let the Horse bloud in the palate of the mouth, to convert the bloud the contrary way; then take of Tragagant that hath been steeped in Wine, half an ounce, and of Poppy seed one dram and one scruple, and of ••tirax as much; and twelve Pine-apple-kernels: let all these things be beaten and mingled well together, and give the Horse thereof every morning, the space of seven days, the quantity of a Hasel-nut distempered in a quart of Wine: me thinks that the quantity of a Wal-nut were too little for so much Wine Some write that it is good to make him a drink with the root of the herb A••phodelus, which some call Daf∣fadil, mingled with Wheat-flowre and S••mach sodden long in water, and so to be given the Horse with some Wine added thereunto; or make him a drink of Goats milk and Oyl, straining thereun∣to a little Fromenty. Anatolius saith, that it is good to give the Horse three days together, sodden Beans clean pilled, whereunto would be added some Deers Sewet, and a little Wine.

Of the Colt Evil.

THis name Colt Evil, in my judgement, doth properly signifie that disease, which the Physi∣tians * 1.1445 call P••iapismus, which is a continual standing together, with an unnatural swelling of the yard proceeding of some winde, filling the arteries and hollow sinew or pipe of the yard; or else through the abundance of seed, which do chance oftentimes to man, and I think some-time to stoned Horses. Notwithstanding Martin saith that the Colt Evil is a swelling of the sheath of the yard, and part of the belly thereabout, caused of corrupt seed, coming out of the yard, and remaining within the sheath where it putrifieth. And Geldings most commonly are subject to this disease, not being able for lack of natural heat, to expel their ••eed any further. For Horses, as Martin saith are seldom troubled with this disease, because of their heat, unless it be when they have been over travelled, or otherwise weakened. The cure according to him is thus: Wash the sheath clean within with luke-warm Vinegar then draw out his yard and wash that also: that done, ride him into some running stream up to the belly, tossing him therein to and fro to allay the heat of the members, and use him thus two or three days, and he shall be whole.

Another of the Colt Evil.

THe Colt Evil is a disease that cometh to stoned Horses, through ran••kness of nature and want of vent, it appeareth in his cod and sheath, which will swell exceedingly; the cure is nothing: * 1.1446 for if you will but every day, twice or thrice drive him to the mid-side in some Pond o•• running River, the swelling will fall, and the Horse will do well. If the Horse be of years, and troubled with this grief; if you put him to a Mare, it is not amiss; for standing still in a stable without exer∣cise, is a great occasion of this disease.

Of the mattering of the Yard.

IT cometh at covering time, when the Horse and Mar•• both are over-hot, and so perhaps 〈◊〉〈◊〉 themselves. The cure according to Martin is thus: Take a pinte of white Wine, and boil therein a quartern of roch Allum; and squirt thereof into his Yard three or four squi••efuls, one after ano∣ther, and thrust the squirt so far as the liquor may pierce to the bottom, ••o scour away the bloudy matter, continuing thus to do once a day untill he be whole.

Of the shedding of Seed.

THis disease is called of the Physitians Go••••rrhea, which may come sometime through 〈◊〉〈◊〉 dance * 1.1447 and ranckness of seed, and sometime by the weakness of the stones and seed vessels not able to retain the seed untill it be digested and thickned. Vegetius saith, that this disease will make the Horse very faint and weak; and especially in Summer season. For cure whereof, the said Vegetius would have the Horse to be ridden into some cold water, even up to the belly, so as his stones may be cover∣ed in water; and then his fundament being first bathed with warm water and Oyl, he would have you to thrust in your hand and arm even to the very bladder; and softly to rub and claw the same, and the parts thereabouts, which be the seed vessels: that done to cover him warm that he take no cold, and every day he would have you to give the Horse Hogs dung to drink with red Wine untill he be whole. I for my part, if I thought it came of weakness, as is aforesaid, which I would judge by the waterishness of the seed and unlustiness of the Horse, would give him red Wine to drink, and put therein a little Acatium, the juyce of Plantain, and a little Mastick▪ and bath his back with red Wine and Oyl of Roses mingled together.

Of the Falling of the Yard.

IT cometh, as I take it, through the weakness of the member, by means of some resolution in the muscles and sinews serving the same, caused at the first (perhaps) by some great strain or stripe on the back. It may come also by weariness and tiring. For remedy whereof, Absyrtus was wont to wash the yard with salt water from the Sea, if it may be gotten; and if not, with water and salt; and if that prevailed not, he would all to prick the outmost skin of the yard with a sharp needle, but not deep, and then wash all the pricks with strong Vinegar, and that did make the Horse, as he saith, to draw up his yard again immediately▪ yea, and this also will remedy the falling out of the fundament. Pelago••ius would have you to put into the pipe of his yard, Honey and Salt boyled together and made liquid, or else a quick flie; or a grain of Frankincense, or a clove of Garlick clean pilled, and somewhat bruised; and also to pour on his back Oyl, Wine, Nitre made warm and mingled together. But Martins experience is in this sort: First; wash the yard with warm white Wine, and then anoint it with Oyl of Roses and Honey mingled together, and put it up into the sheath, and make him a Cod-piece of Canvas to keep it still up, and dress it thus every day once until it be whole. And in any case let his back be kept warm, either with a double cloth, or else with a charge made of Bole Ar∣mony, Egges, Wheat-flowre, Sanguis Draconis, Turpentine, and Vinegar; or else lay on a wet sack, which being covered with another dry cloth will keep his back very warm.

Of the swelling of the Cod and Stones.

A••syrtus saith, that the inflamation and swelling of the cod and stones, cometh by means of some wound, or by the stinging of some Serpent, or by fighting one Horse with another. For reme∣medy whereof, he was wont to hathe the cod with water wherein hath been sodden the roots of wilde Cowcumber and Salt, and then to anoint it with an Ointment 〈…〉〈…〉de of Gerusa Oyl, Goats grease, and the white of an Egge. Some again would have the cod to be bathed in warm Water, Nitrum, and Vi∣negar together, and also to be anointed with an Ointment made of Chalk, or of Potters earth, Oxe dung, Cumin, Water and Vinegar, or else to be anointed with the juyce of the herb Solan••m, called of some Night-shade, or with the juyce of Hemlock growing on dunghils: yea, and also to be let bloud in the flanks. But Martin saith, that the swelling of the cods cometh for the most part after some sickness or surfeting with cold, and then it is a signe of amendment. The cure according to his experience is in this sort. First let him bloud on both sides the flank veins. Then take of Oyl of Ro∣ses, of Vinegar of each half a pinte, and half a quartern of Bole Armony beaten to powder. Mingle them together in a cruse, and being luke-warm, anoint the cods therewith with two or three feathers bound together, and the next day ride him into the water, so as his cods may be within the water, giving him two or three turns therein, and so return fair and softly to the stable, and when he is dry anoint him again as before, continuing thus to do every day once until they be whole. The said Mar∣tin saith also, the cods may be swollen by means of some hurt or evill humors resorting into the cod, and then he would have you cover the cods with a charge made of Bole Armony and Vinegar wrought together, renewing it every day once untill the swelling go away, or that it break of it self, and if it break, then tent it with Mel Rosatum, and make him a breech of Canvas to keep it in, renewing the tent every day once untill it be whole.

Of incording and 〈…〉〈…〉g.

THis term Incording is borrowed of the 〈…〉〈…〉 say as Bursten and might 〈…〉〈…〉, * 1.1448 his ••uts falleth down into the 〈…〉〈…〉. The Italians, as I take it, did call it 〈◊〉〈◊〉, because the ••ut follows the string of the stone; called of them 〈◊〉〈◊〉, or 〈◊〉〈◊〉, whereof 〈◊〉〈◊〉∣〈◊〉〈◊〉 seems to be derived with some reason. According to which reason we should call it rather In∣stringed, then▪ Incorded; for Corde doth signifie a string or Word. Notwithstanding, sith that In∣cording is already received in the stable, I for my part am very well content therewith, minding not to contend against it, But now you have to ••o••e; that either Man or Beast may be Bursten diversty, and according to the names of the pants grieved, the Physitians do give it di••ers names, for you shall understand, that next unto the thick outward skin of the belly, there is also another inward thin skin covering all the muscles, the Caul, and the guts of the belly, called of the Anatomists Perito∣neum, which skin cometh from both parts and sides of the back, and is fastened to the Midriffe above, and also to the bottom of the belly beneath, to keep in all the contents of the neather belly. And therefore if the skin be broken, or over sore strained or stretched, then either some part of the caul or guts slippeth down, sometime into the cod, sometime not so far.

I•• the guts slip down into the cod, then it is called of the Physitians by the Greek name 〈◊〉〈◊〉, that is to say, Gut-bursten, But if the caul falldown into the cod, then it is called of the Physitians 〈…〉〈…〉le, that is to say, Caul-bursten. But either of the diseases is most properly incident to the male kinde, for the female kinde hath no cod. Notwithstanding they may be so bursten, as either gut or cau•• may fall down into their natures, hanging there like a bag; but if it fell not down so ••low, but remaineth above nigh unto the privy members or flanks, which place is called of the Latins, Inguen, then of that place the Bursting is called of the Physitians B〈…〉〈…〉c••le, whereunto I know not what English name to give, unlesse I should call it flank bursten. Moreover, the cod or flank may be sometimes swollen, by means of some waterish humour gathered together in the same, which is cal∣led of the Physitians Hydrocele, that is to say, Water-bursten; and sometimes the cod may be swollen by means of some hard peece of f••esh cleaving the thin skins or panicles of the stones, and then it is called of the Physitians▪ S〈…〉〈…〉 that is to say, Flesh-bursten.

But forasmuch as none of mine Authors, Mar••i••▪ nor any other Farrier in these dayes that I know, have intermedled with any kind of Bursting, but only with that wherein the gut falleth down into the cod; leaving all the rest apart, I will only 〈◊〉〈◊〉 of this, and that according to Martins experi∣ence, which I assure you differeth not much from the precepts of the old writers▪ But first you shall understand, that the Gut-bursten, and Flank-bursten, doth proceed both of one cause, that is to say, by means that the skin, called before Petitoneum; is either fore strained, or else broken, ••ither by some stripe of another Horse, or else by some strain in leaping over a hedge, ditch, or pale, or otherwise; yea, and many times in passing a career, through the carelesness of the Rider, stopping the Horse suddenly without giving warning, whereby the Horse is forced to cast his hinder legs abroad, and so straineth or bursteth the skin aforesaid, by means whereof the gut falleth down into the cod. The signs be these; The Horse will forsake his meat, and stand sho••ing and lea••ing alwayes on that side that he is hurt; and on that side if you search with your hand betwixt the stone and the thigh upward to the body, and somewhat above the stone you shall find the gut it self big and hard in the feeling, whereas on the other side you shall find no such thing. The cure, according to Martin, is thus; Bring the Horse into some house or place that hath over head a strong balk or beam going overthwart, and strew that place thick with straw; then put on four pasternes with four rings on his feet, and then fasten the one end of a long root to one of those rings, then thread all the other rings with the loose end of the rope, and so draw all his four feet together, and cast him on the straw. That done, cast the rope over the baulk, and hoise the Horse so as he may lie flat on his back, with his ••egs upward without strugling▪ Then bathe his stones well with warm Water and Butter most ••n together, and the stones being somewhat warm; and well mollified, raise them up from the body with both your hands being closed by the fingers fast together, and holding the stones in your 〈…〉〈…〉 in such manner, work down the g•••• into the body of the Horse, by striking it downward continually with your two thumbs, one labouring immediately after another, untill you perceive that side of the stone to be so small as the other, and having so discorded, that is to say returned the g••t into his right place; take a list of two fingers broad throughly anointed with fresh Butter, 〈…〉〈…〉 stones both together with the same so nigh as may be, not over hard, but so as you may put your finger betwixt. That done, take the Horse quietly down, and lead him fair and softly into the stable, where he must stand warm▪ and not be stirred for the space of three weeks. But forget ••ot the next day after his discording to unloosen the list, and to take it away, and as well at that time, 〈◊〉〈◊〉 every day once or twice after, to cast a dish or two of cold water up into his cods, and that will cause him to shrink up his stones, and thereby restrain the g••t from falling down, and at the three weeks end be sure, it were not amisse to gold the stone on that side away, so shall he never be encor∣ded again on that side. But let him not eat much nor drink much, and let his drink be alwayes warm.

Of the b••toh in the grains of a Horse.

IF a Horse be full of humours and then suddenly laboured, the humours will resort into the wea••est part•• and there gather together and breed a B〈…〉〈…〉h, and especially in the hinder parts be∣twixt the thighs, not far from the cods. The signes be chese; The hinder legs will be all swollen, and especially from the hoofs upward, and if you feel with your hand you shall find a great kind of swelling, and if it be round and hard it will gather to a head. The cure, according to Martin, is thus; First r••pe it with a plaister; take of Wheat-flowre, of Turpentine, and of Hony, of each a like quan∣tity, stirring it together to make a stiffe plaister, and with a cloth lay it unto the sore, renewing it every day once untill it break or wax soft, and then lance it as the matter may run downward; then ••ent it with Turpentine and Hogs grease molten together, renewing it every day once, untill it be whole.

Of the diseases incident to the womb of a Mare, and specially of barrenness.

IT seemeth by some writers, that the womb of a Mare is subject to certain diseases, though not so many as the womb of a Woman, as to ascent, descent, falling out, Convulsion, Barrenness, aborsement; yea, Aristotle and others do not let to write, that menstrual bloud doth naturally void from the Mare, as from the Woman, though it be so little in quantity, as it cannot be well perceived. But sith none of mine Authors have written thereof to any purpose, nor any Farrier of this time that I know, have had any experience in such matters, I will passe them all over with silence, saving barrennesse, whereof I promised before in his due place, to declare unto you the causes and such kind of cure for the same, as the old writers have taught. A Mare then may be bar∣ren through the untemperateness of the womb or matrix, as well for that it is too hot and fiery, or else too cold and moist, or too dry, or else too short, or too narrow, or having the neck thereof turned awry, or by means of some obstruction or stopping in the matrix; or for that the Marc is too fat, or too lean, and many times Mares go barren, for that they be not well Horsed. Wel, the cure of barrenness that cometh through the fault of the matrix or womb according to the old writers is thus; Take a good handful of Leeks, stamp them in a morter with half a glasse full of wine, then put thereunto twelve Flies, called of the Apothecaries Cantharides, of divers colours if they may be gotten, then strain all together with a sufficient quantity of water to serve the Mar•• there∣with two dayes together, by powring the same into her nature with a horn or glyster-pipe made of purpose, and at the end of three dayes next following offer the Horse unto her that should cover her, and immediately after that she is covered, wash her nature twice together with cold water.

Another receipt for the same purpose.

TAke of Nitrum, of Sparrows dung, and Turpentine, of each a like quantity well wrought toge∣ther and made like a Suppository, and put that into her nature, and it will cause her to desire the Horse, and also to conceive. Hippocrates saith, that it is good also to put a nettle into the Horses mouth that should cover her.

Of the Itch, Scab, and Manginess in the tail, and falling of the tail.

IN Spring time Horses many times are troubled with the Troncheons in their fundament, and then they will rub their tail, and break the hair thereof, and yet in his tail perhaps, shall be neither * 1.1449 Itch, Scurffe nor Scab; wherefore if you rake the Horse well with your hand anointed with Sope, and search for those Troncheons and pull them clean out, you shall cause him to leave rubbing and if you see that the hair do fall away it self, then it is a sign, that it is either eaten with Worms, or that there is some Scurffe or Scab fretting the hair, and causing such an itch in his tail as the Horse is alwayes rubbing the same. As touching the wormes, Scurffe or Scab, it shall be good to anoint all the tail with Sope, and then to wash it clean even to the ground with strong lie, and that will kill the Wormes, and make the hair to grow again. And if much of the tail be worn away, in shall be needful to keep the tail continually wet with a spunge dipt in fair water, and that will make the hair to grow very fast. But if the Horses tail be mangy, then heal that like as you do the manginess of the mane before rehearsed. Again, if there breed any Canker in the tail (which will consume both flesh and bone, and as Laurentius Russius saith, make the joints to fall away one by one) it shall be good, as Mar∣tin saith, to wash all his tail with Aqua fortis, or strong water made in this sort: take of green Coppera•• of Allum, of each one pound, of white Copperas a quartern. Boyl of all these things together in three quarts of running water in a strong earthen pot, untill one half be consumed, and then with a little of this water being made luke warm, wash his tail with a little clout, or flax bound to the end of a stick, continuing so to do every day once untill it be whole.

Of the Scab.

THe Scab is a foul scurffe in divers parts of a Horses body, and cometh of poverty or ill keeping, or many times by going amongst woods wherein they are infected with water boughs: it is most incident to old Horses, which will die thereof, and chiefly in the Spring time when the new bloud appears: the cure whereof I have spoken before.

How to know when a Horse halteth before in what part his grief is.

BEing now come to talke of the griefs in the shoulders, legs, hips, houghes, joynts and hoofs, causing the Horse most commonly to halt: I think it good first to shew you the way how to find in what part of his legs the Horse is grieved when he halteth either before or behind. And first you have to consider that if a Horse halteth before, it must be either in his shoulders, in his legs, or in his feet. If it be in his shoulders and new hurt, the Horse will not lift that leg, but trail it nigh the ground. If it be old hurt, he will cast that leg further from him in his going then the other, and if he be turned on the foreside, then he will halt so much the more. If a Horse halteth in the leg, it is either in the knee, in the shank, or else in the pastern joynt; if it be either in the knee, or pastern joynt, he will not bow that leg in his going like the other, but go very stifly upon it. If he halteth in the shank, then it is by means of some splent, wind gal, or such apparent grief, apt to be seen or felt. If he halt in the foot, it is either in the cronet, heel, in the toe, in the quarters, or sole of the foot. If it be in the cronet, the grief will be apparent, the skin being broken or swollen some manner of way. If in the heel, as by over-reach, or otherwise, then he will tread most on the toe. If upon any of the quarters, then going on the edge of a bank or hilly ground, he will halt more then on the plain ground, and by the Horses coming toward you, and going from you upon such edge or bank, you shall easily perceive whether his grief be in the inward quarter or in the outward quarter; the quar∣ter is to be understood, from the mid hoof to the heel.

If he halt in the toe, which is not commonly seen, then he will tread more upon the heel. If the grief be in the sole of the foot, then he will halt all after one sort upon any ground, unlesse it be upon the stones. And to be sure in what part of the foot the grief is, it shall be good first to make him go upon the plain ground, and then upon a hard and stony ground: yea, and also a bankie ground. Thus having declared unto you in general, how to know in what part a Horse is grieved when he halteth before: I think it meet first to shew you orderly all the particular griefs and soran∣ces, whereunto the foreparts of a Horse is subject, together with the causes, signes and cure thereof. That done, I will speak of halting behind, and shew you first generally where the grief is, and then particularly declare unto you every grief incident to the hinder parts of a Horse. And lastly, I will speak of such griefs and sorances as are commonly in both parts, that is to say, as well to the fore legs and fore feet, as to the hinder legs and hinder feet.

Of the grief and pinching in the shoulder.

THis cometh either by labouring and straining the Horse too young, or else by some great burthen; you shall perceive it by the narrowness of the breast, and by consuming flesh of the shoulders, insomuch as the forepart of the shoulder bone will stick out, and be a great deal higher then the flesh. And if it be of long continuance, he will be very hollow in the brisket towards the armeholes, and he will go wider beneath at the feet, then above at the knees. The cure, according to Martin, is thus. Give him a slit of an inch long with a sharp knife or rasor upon both sides an inch under the shoulder bones: then with a Swans quill put into the slit, blow up first the one shoulder, and then the other, as big as can possible, even up to the withers, and with your hand strike the winde equally into every place of the shoulders. And when they be full, then beat all the windy places with a good hasell wand, or with both your hands, clapping upon the places puffed up with wind, so fast as they can walk one after another over all the shoulder; then with a flat slice of iron, loosen the skin within from the flesh: that done, roll the two slits or cuts with two round rols made of the upper leather of an old shooe, with a hole in the middest that the matter may issue forth, and let such rols be three inched broad, and so put in as they may lie plain and flat within the cut; then make a charge to lay upon the same in this sort; Take of Pitch, and Rosen, of each one pound, of Tar half a pinte, boyl these things all together in a pot, and when it is somewhat cooled, take a stick with a woollen clout bound fast to the end thereof, and dip it into this charge, and cover and daub all the shoulder therewith. That done, clap thereunto a pound of Flox of such colour as the Horse is, or as nigh unto the same as may be, every other day cleanse both the wounds and rols, and put them in again, continuing thus to do the space of fifteen dayes. Then take them out; and heal up the wounds with two tents of 〈◊〉〈◊〉 dipt in Turpentine, and 〈…〉〈…〉le molten together, renewing the same every day once, untill the wounds be whole. But let the change lie still, untill it fall away of it self, and let the Horse run to grasse untill he hath had a 〈…〉〈…〉.

Of the wrinching of the Shoulder.

THis cometh sometime by a fall, and sometime by turning too suddenly in some uneven ground, or by rash running out of some door, or by some stripe of another Horse, or by some sudden stop in passing a Career: you shall perceive it in his going, by trailing his legs upon the ground, so close unto himself as he can possible. The cure, according to Martin, is thus: Let him bloud the quantity of three pintes, on the breast in the palat-vein, receiving the bloud in a pot; and thereunto put first a quart of strong Vinegar, and half a dozen broken Egges, shels and all, and so much Wheat-flowre as will thicken all that liquor. That done, put thereunto Bole Armony beaten into fine powder one pound, Sanguis Draconis two ounces, and mingle them all together, so as the flowre may not be perceived, and if it be too stiffe, you may make it more liquid or soft, with a little Vinegar. Then with your hand daub all the shoulder from the mane downward, and betwixt the fore-bowels, all against the hair, and let not the Horse depart out of that place, untill the charge be surely fastned unto the skin.

That done, carry him into the stable, and tie him up to the rack, and suffer him not to lie down all that day, and give him a little meat, dieting him moderately the space of fifteen days: during which time he may not stir out of his place, but only lie down, and every day once refresh the shoul∣der point with this charge, laying still new upon the old, and at the fifteen days end, lead him abroad to see how he goeth, and if he be somewhat amended, then let him rest without travelling, the space of one month; and that shall bring his shoulder to perfection. But if he be never the better for this that is done, then it shall be needful to rowel him with a leather rowel upon the shoulder-point, and to keep him rowelled the space of fifteen days, renewing the rowel, and cleansing the wound every other day; and then walk him up and down fair and softly, and turn him always on the con∣trary side to the sore; and when he goeth upright, pull out the rowel and heal the wound with a tent of flax dipt in Turpentine, and Hogs grease molten together. And if all this will not serve, then it shall be needful to draw him checker-wise with a hot iron over all the Shoulder-point; and also make him to draw in a plough every day two hours at the least, to settle his joynts for the space of three weeks or a month; and if anything will help him, these two last remedies will help him, and make him to go upright again.

Of Splaiting in the Shoulder.

THis cometh by some dangerous sliding or slipping, whereby the shoulder parteth from the breast, and so leaves an open rift, not in the skin, but in the flesh and film next under the skin, and so he halteth and is not able to go; you shall perceive it by trailing his leg after him in his going. The cure according to Martin is thus: First put a pair of straight pasterns on his fore-feet, keeping him still in the stable without disquieting him: Then take of Dialthea one pound, of Sallet Oyl one pinte, of Oyl-de-bays half a pound, of fresh Butter half a pound; melt all these things together in a Pipkin, and anoint the grieved place therewith, and also round about the inside of the shoulder, and within two or three days after, both that place and all the shoulder besides will swell. Then ei∣ther prick him with a lancet or fleam, in all the swelling places, or else with some other sharp hot Iron, the head whereof would be an inch long, to the intent that the corruption may run out, and use to anoint it still with the same Ointment. But if you see that it will not go away, but swell still, and gather to a head, then lance it where the swelling doth gather most, and is soft under the finger, and then tent it with flax dipt in this Ointment: Take of Turpentine and of Hogs grease, of each two ounces, and melt them together, renewing the tent twice a day untill it be whole.

Of the Shoulder pight.

THis is when the shoulder point or pitch of the shoulder is displaced, which grief is called of the * 1.1450 Italians, Spallato; and it cometh by reason of some great fall forward, rush or strain. The signes be these: That shoulder-point will stick out further then his fellow, and the Horse will halt right down. The cure according to Martin is thus: First make him to swim in a deep water up and down a dozen turns, and that shall make the joynt to return into his place. Then make two tough pins of Ashen wood as much as your little finger, sharp at the points, each one five inches long: that done, slit the skin an inch above the point, and an inch beneath the point of the shoulder, and thrust in one of the pins from above downward, so as both ends may equally stick without the skin. And if the pin of wood will not easily pass through, you may make it way first with an Iron pin. That done, make other two holes cross to the first holes, so as the other pin may cross the first pin right in the midst with a right cross, and the first pin would be somewhat flat in the midst, to the intent that the other being round, may pass the better without stop, and close the just•••• together. Then take a piece of a little line somewhat bigger then a whip-cord, and at one end make a loop, which being put over one of the pins ends, winde the rest of the line good and straight about the pine ends, so as it may lie betwixt the pins ends and the skin, and fasten the last end with a pack-needle and pack∣thread unto the rest of the cord, so as it may not slip: and to do well, both the pricks and the cord would be first anointed with a little Hogs grease. Then bring him into the stable, and let him rest

the space of nine days, but let him lie down as little as may be, and put on a pastern on the sore leg, so as it may be bound with a cord unto the foot of the manger, to keep that leg always whilest he standeth in the stable more forward then the other. And at the nine days end take out the pricks, and anoint the sore places with a little Dialthea, or with Hogs grease, and then turn him out to grass.

Of the swelling of the Fore-legs after great labor.

GReat labour and heat causeth humors to resort down into the legs making them swell. The cure whereof according to Martin is thus: Bathe them with buttered Beer, or else with this bath here following: Take of Mallows three handfuls, a Rose cake, Sage one handful: boil them together in a sufficient quantity of water, and when the Mallows be soft, put in half a pound of But∣ter, and half a pinte of Sallet Oyl, and then being somewhat warm, wash the swelling therewith every day once, the space of three or four days. And if the swelling will not go away with this; then take Wine lees, and Cumin, and boil them together, and put thereunto a little Wheat-flowre, and charge all the swelling therewith, and walk him often: and if it will not serve, then take up the great vein above the knee on the inside, suffering him not to bleed from above, but all from beneath.

Of the Foundering in the Fore-legs.

THe cause of this grief is declared before in the Chapter of foundering in the body, whereas I shewed you, that if a Horse be foundered in the body, the humors will immediately resort down into his legs, as Martin saith, within the space of 24 hours, and then the Horse will go crouching all upon the hinder-legs, his fore-legs being so stiffe, as he is not able to bow them. The cure where∣of, according to Martin, is in this sort: Garter each leg immediately one handful above the knee, with a list good and hard, and then walk him or chafe him, and so put him in a heat, and being some-what warmed, let him bloud in both the breast veins, reserving the bloud to make a charge with∣all in this manner:

Take of that bloud two quarts, and of Wheat-flowre half a peck, and six Egges, shels and all, of Bole Armony half a pound, of Sanguis Draconis half a quartern, and a quart of strong Vinegar; mingle them all together, and charge all his shoulders, breast, back, loyns, and fore-legs therewith, and then walk him upon some hard ground, suffering him not to stand still; and when the charge is dry, refresh it again. And having walked him three or four hours together, lead him into the stable, and give him a little warm water with ground Mault in it, and then a little Hay and pro∣vender, and then walk him again, either in the house, or else abroad, and continue thus the space of four days: and when all the charge is spent, cover him well with a housing cloth, and let him both stand and lie warm, and eat but little meat during the four days. But if you see that at four days end he mendeth not a whit, then it is a sign that the humor lies in the foot, for the which you must search with your Butter, paring all the soles of the fore-feet so thin as you shall see the water issue through the sole. That done, with your Butter, let him bloud at both the toes, and let him bleed well. Then stop the vein with a little Hogs grease, and then tack on the shooes, and Turpentine molten together, and laid upon a little Flax; and cram the place where you did let him bloud hard with Tow, to the intent it may be surely stopt. Then fill both his feet with Hogs grease, and bran fryed together in a stopping pan, so hot as is possible. And upon the stopping clap a piece of leather, or else two splents to keep the stopping. And immediately after this, take two Egges, beat them in a dish, and put thereto Bole Armony, and Bean-flowre so much as will thicken the same, and min∣gle them well together, and make thereof two plaisters, such as may close each foot round about, somewhat, above the cronet, and binde it fast with a list or roller, that it may not fall away, not be removed for the space of three days, but let the sole be cleansed, and new stopped every day once, and the cronets to be removed every two days, continuing so to do untill it be whole. Dating which time let him rest walked, for fear of loosening his hoofs. But if you see that he begin to amend, you may walk him fair and softly once a day upon some soft ground, to exercise his legs and feet; and let him not eat much, nor drink cold water. But if this fundering break out above the hoof, which you shall perceive by the looseness of the coffin, above by the cronet; then when you pare the sole, you must take all the fore-part of the sole clean away, leaving the heels whole, to the intent the humors may have the freer passage downward, and then stop him, and dress him about the cronet as is before said.

Of Foundring.

OF all other sorances, foundering is soonest got, and hardlyest cured: yet if it may be perceived in twenty four hours, and taken in hand by this means hereafter prescribed, it shall be cured * 1.1451 in other twenty and four hours: notwithstanding, the same re••eit hath cured a Horse that hath been foundered a year and more, but then it was longer in bringing it to pass. Foundering cometh when a Horse is heated, being in his grease and very fat, and taketh thereon a sudden cold which striketh down into his legs, and taketh away the use and feeling thereof. The sign to know it is, the

Horse cannot go, but will stand cripling with all his four legs together; if you offer to turn him, he will couch his buttocks to the ground, and some Horses have I seen sit on their buttocks to feed.

The cure is thus: Let him bloud of his two breast veins, of his two shackle veins, and of, his two veins above the cronets of his hinder hoofs; if the veins will bleed, take from them three pintes at least; if they will not bleed, then open his neck vein, and take so much from thence. Save the blood, and let one stand by and stir it as he bleeds, lest it grow into lumps; when he hath done bleeding, take as much Wheat flowre as will thicken the blood, the whites of twenty Egges, and three or four yolks; then take a good quantity of Bolearminack, and a pinte of strong Vinegar, incorporate all these well together, and withal charge his back, neck, head, and ears; then take two long rags of cloth and dip in the same charge, and withal garter him so strait as may be above both his knees of his forelegs; then let his keeper take him out to some stony causie, or high-way paved with stone, and there one following him with a cudgel, let him trot up and down for the space of an hour, or two, or more: that done, set him up and give him some meat; and for his drink, let him have a warm mash: some three or four hours after this, take off his garters, and set him in some pond of water up to the mid-side, and so let him stand for two hours, then take him out and set him up; the next day pull off his shooes, and pare his feet very thin, and let him blood both of his heels and toes; then set on his shooes again, and stop them with Hogs grease and bran boiling hot, and splint them up, and so turn him out to run, and he shall be sound.

Of the splent as well in the inside or outside of the knee, as other where in the Legs.

THis sorance to any mans feeling, is a very gristle, sometime as big as a Walnut, and sometime no more then a Hasel-nut, which is called of the Italians, Spinella, and it cometh, as Laurentius * 1.1452 Russius saith, by travelling the Horse too young, or by oppressing him with heavie burthens offen∣ding his tender sinews, and so causeth him to halt. It is easie to know, because it is ap∣parent to the eye, and if you pinch it with your thumb and finger, the Horse will shrink up his leg.

The cure whereof, according to Martin, is in this sort: Wash it well in warm water, and shave off the hair, and lightly scarifie all the sore places with the point of a rasor, so as the blood may issue forth. Then take of Cantharides half a spoonful, and of Euforbium as much, beaten into fine powder, and mingle them together with a spoonful of Oyl-de-bay, and then melt them in a little pan, stirring them well together, so as that they may not boil over, and being so boiled hot, take two or three feathers, and anoint all the sore place therewith. That done, let not the Horse stir from the place where you so dresse him for one hour after, to the intent he shake not off the oint∣ment. Then carry him fair and softly into the stable, and tie him as he may not reach with his head beneath the manger, for otherwise he will covet to bite away the smarting and pricking medicine, which if it should touch his lips, would quickly fetch off the skin. And also let him stand without lit∣ter all that day and night. The next day anoint the sore place with fresh butter, continuing so to do every day once for the space of nine dayes, for this shall allay the heat of the medicine, and cause both that, and the crust to fall away of it self, and therewith either clean take away the splent, or at least remove it out of the knee into the leg, and so much diminish it, as the Horse shall go right up, and halt no more through occasion thereof. Laurentius Russius would have the splent to be cured by firing it longst wise and overthwart. I have seen the splent to be clean taken away thus: first having clipt away the hair growing upon the hard place, you must beat it with a good big stick of Hasel almost a foot long, in which stick somewhat distant from the one end thereof would be set fast a sharp prick of a little bit of steel, to prick the sore place therewith, once or twice to make the bloud issue out, never leaving to beat it first softly, and then harder and harder until it waxeth soft in every place to the feeling, and to thrust out the blood, partly with the stick, leaning on it with both your hands, and partly with your thumbs: that done, wind about the sore place with a piece of double red woollen cloth, holding it so as it may lie close thereun∣to; then sear it upon the cloth with the flat side of your searing iron, made hot, and not red∣hot, but so as it may not burn through the cloth; that done, take away the cloth, and lay up∣on the sore a piece of Shoomakers wax, made like a little cake, so broad as is the sore place, and then sear that into his Legs with your searing iron, until the wax be throughly moulten, dryed, and sunken into the sore: that done, sear another piece of wax in like manner into the sore, until it be dryed up, and then you may travel your Horse immediately upon it if you will, for he will not halt no more.

Of the Splent.

A Splent is a sorance of the least moment, unlesse it be on the knee, or else a through Splent, both which cannot be cured. A Splent is a spungy hard gristle or bone, growing ••ast on the * 1.1453 inside of the shin-bone of a Horse, where a little making stark the sinews compels a Horse somewhat to stumble. The cures are divers, and thus they be; If the Splent be young, tender, and but new

in breeding, then cast the Horse, and take a spoonful of that Oyl called Petrolium, and with that Oyl rub the Splent till you make it soft; then take a fleam, such as you let a Horse bloud withal, and strike the Splent in two or three places, then with your two thumbs thrust it hard, and you shall see crush't matter and bloud come out, which is the very Splent; then set him up and let him rest, or run at grasse for a week or more. Others for a young Splent do thus; Take a Hasell stick and cut it square, and therewithal beat the Splent till it be soft, then take a blew cloth and lay upon the Splent, and take a Taylors pressing Iron made hot and rub it up and down upon the cloth over the Splent, and it shall take it clean away. But if the Splent be old and great, and grown to the perfection of hardness, then you must cast the Horse, and with a sharp knife slit down the Splent; then take Cantharides and Euforbium, of each like quantity, and boyl them in Oyl-de-bay, and with that fill up the slit, and renew it for three dayes together, then take it away and anoint the place with Oyl-de-bay, Oyl of Roses or Tar, until it be whole.

Of a Malander.

A Malander is a kinde of Scab growing in the forme of lines, or strokes, overthwart the bent of * 1.1454 the knee, and hath long hairs with stubborn roots, like the bristles of a Bore, which corrupteth and cankereth the flesh, like the roots of a childes scabbed head: and if it be great, it will make the Horse to go stiffe at the setting forth, and also to halt. This disease proceedeth some-time of corrupt bloud, but most commonly for lack of clean keeping, and good rubbing. The cure, according to Martin, is thus; First wash it well with warm water, then shave both hair and scab clean away, leaving nothing but the bare flesh, whereunto lay this Plaister: Take a spoonful of Sope, and as much of Lime, mingle them together, that it may be like paste, and spread as much on a clout as will cover the sore, and binde it fast on with a list, renewing it every day once the space of two or three dayes, and at the three dayes end, take away the Plaister and anoint the sore with Oyl of Roses made luke-warm, and that shall fetch away the crust-scurfe, bred by means of the Plai∣ster, which being taken away, wash the sore place well every day once with his own stale, or else with mans urine, and then immediately strow upon it the powder of burnt Oystershels, continuing thus to do every day once until it be whole.

Another of the Malander.

A Malander is a peevish sorance, and cometh of ill keeping, it is on the fore-legs, just on the inside, at the bending of the knee, it will make a Horse go stark, and stumble much. * 1.1455 The cure is in this sort; Cast the Horse, and with some instrument pluck off the dry scab that will stick thereon, and rub it till it bleed, then take and bind it thereto for three days, in which space you shall see a white asker on the sore, then take that off and anoint it with Oyl of Roses or fresh But∣ter until it be throughly cured.

Of an upper Attains or over-reach upon the back sinew of the shanke, somewhat above the joynt.

THe Italians call this sorance Attincto, which is a painful swelling of the master sinew, by means that the Horse doth sometimes over reach, and strike that sinew with the toe of his hinder-foot, which causeth him to halt. The signes be apparent by the swelling of the place, and by the Horses halting. The cure, according to Martin, is thus; Wash the place with warm water, and shave all the hair so far as the swelling goeth, and scarifie every part of the sore place lightly with the point of a Rasor, that the bloud may issue forth. Then takeof Cantharides and of Euforbium, of each half an ounce, mingle them together with half a quar∣tern of Sope, and with a slice spread some of this Ointment over all the sore, suffering him to rest there as you dresse him for one half hour after, and then you may carry him into the stable, and there let him stand without litter, and tyed as hath been said before in the Chapter of the Spleen, and the next day dresse him with the same Ointment once again, even as you did before. And the third day anoint the place with fresh Butter, continuing so to do the space of nine dayes, and at the nine dayes end, make him this bath; Take of Mallowes three handfuls, a Rose-cake, of Sage a hardful; boyl them together in a sufficient quantity of water. And when the Mallowes be soft, put in half a pound of Butter, and half a pinte of Sallet Oyle; and then being somewhat warm, wash the sore place therewith every day once, the space of three or four dayes.

Of a Nether taint.

THis is a little bladder full of jelly, much like unto a Wind-gal, not apparent to the eye, but * 1.1456 to the feeling, growing in the midst of the pastern, somewhat above the frush. It cometh by a strain, or else by some wrench, or by any other over-reach, and maketh the Horse to halt. The signes be these; The neather-joynt toward the fewter-lock will be hot in feeling, and somewhat swollen. The cure, according to Martin, is in this sort; Tie him above the joynt with a list somewhat hard, and that will cause the bladder to appear to the eye. Then lance it with a sharp pointed knife, and thrust out all the jelly. That done, lay unto it the white of an Egge, and a little Salt beaten together, and laid upon flax or tow, and bind it fast unto the sore, renewing it once a day the space of four or five dayes, during which time let him rest, and then you may boldly la∣bour him.

Of an Attaint.

AN Attaint is a grief that cometh by an over-reach, as clapping one leg upon another, or by * 1.1457 some other Horses treading upon his heels. The cure is; Take a sharp knife and cut out the over-reach, that is, if it be never so deep like a hole, cut it plain and smooth, how broad so ever you make it, then wash it with Beer and Salt, and lay to it Hogs grease, Wax, Turpentine, and Rosen, of each like quantity, boyled and mingled together, and this will in few dayes heal him, be it never so sore.

Of an over-reach upon the heel.

THis is a cut, so as the skin hangs down at the heel, made with the toe of the hinder foot, and is apparent to the eye, and it will cause the Horse somewhat to halt. The cure whereof, ac∣cording to Martin, is thus; Cut away the skin that hangeth down, and bind a little flax dipt in the white of an Egge mingled with a little Bole-armony, renewing it every day once the space of three or four days, and that will heal it.

Of false quarters.

THis is a rift sometime in the outside, but most commonly in the inside of the hoof, because the inside is ever the weaker part, which sides are commonly called quarters, and thereof this sorance taketh his name, and is called a false quarter; that is to say, a crased or un∣sound quarter, which name indeed is borrowed of the Italians, calling it in their tongue, Fals•• quar∣to. It cometh by evill shooing, and partly by evill paring. The signes be these: The Horse will for the most part halt, and the rift will bleed, and is apparent to the eye. The cure, according to Martin, is thus; If the Horse halt, then pull off the shooe, and cut so much away on that side of the shooe where the grief is, as the shooe being immediately put on again, the rift may be unco∣vered. Then open the rift with a Rosenet or drawer, and fill the rift with a roll of Toe dipt in Turpentine, Wax, and Sheeps sewet molten, renewing it every day once until it be whole. And the rift being closed in the top, draw him betwixt the hair and the hoof with a hot Iron overthwart that place, to the intent that the hoof may shoot all whole downward, and when the Horse goeth upright, ride him with no other shooe, until his hoof be throughly hardned again.

Of halting behind, and where the grief is.

IF a Horse halt behind, the grief must either be in the hip, in the stifle, in the hough, in the ham, in the leg, in the neather joynt, pastern or foot. If he halt in the hip of a new hurt, the Horse * 1.1458 will go sideling, and not follow so well with that leg as with the other; but if it be old hurt, the sore hip will shrink and be lower then the other. And is best seen, when he goeth up a hill, or upon the edge of some bank, so as the worst leg may go on the higher side, for then he will halt so much more, because it is painful unto him to go so unevenly wrinching his leg. If the grief be in the stifle, then the Horse in his going will cast the stifle joynt outward, and the bone on the inside will be far bigger then the other. If the grief be in the hough, then it is by means of some Spaven, or some other hurt apparent to the eye. And the like may be said of the ham, wherein may be seen the Selander, or such like apparent sorance, causing the Horse to halt. If the grief be either in the leg, pastern or foot, then you shall finde it by such signes as have been taught you before. And therefore let us now speak of those sorances that are properly incident to the hinder legs.

Of th•• String halt.

THe String-halt is a disease that maketh a Horse twitch up his leg suddenly, and so halt much, it cometh sometimes naturally, and sometimes casually, by means of some great cold whereby * 1.1459 the sinews are strained: the best cure thereof, is to dig a pit in some dunghil, as deep as the Horse is high, and set the Horse in, and cover him with warm dung, and so let him stand the space of two hours, then take him out and make him clean, and then bathe him all over with Train-oyl made warm, and it will help him.

Of a Horse that is hipped, or hurt in the hips.

THe Horse is said to be hipt, when the hip-bone is removed out of his right place, which grief is called of the Italians, Mal del ancha. It cometh most commonly by some great stripe or strain. slipping, sliding or falling. The signes be these: The Horse will halt, and in his going he will go sideling, and the sore hip will fall lower then the other, and the flesh in processe of time will consume clean away. And if it be suffered to run so long, it will never be restored unto his pristine estate. The best way, as Martin saith, to make him go upright, is to charge his hip and back with Pitch and Rosen molten together, and laid on warm, and then some flocks of his own colour to be clapped upon the same, and so let him run to grasse untill he go upright. But the sore hip will never rise again so high as the other. If the Horse be not hipped, but only hurt in the hip, and that newly, then first take of the Oyl de-bay, of Dialthea, of Nerval, of Swines grease, melt them all together▪ stirring them continually until they be throughly mingled together, and anoint the sore place against the hair with this Ointment every day once, the space of a fortnight, and make the Ointment to sink well into the flesh, by holding a hot broad bar over the place anointed, weaving your hand to and fro, until the Ointment be entred into the skin. And if at the fortnights end, you see that the Horse amendeth no whit for this, then slit a hole downward in his skin, and an inch beneath the hip-bone, making the hole so wide, as you may easily thrust in a rowel with your finger, and then with a little broad slice or iron, loosen the skin from the flesh above the bone, and round about the same, so broad as the rowel may lie flat and plain betwixt the skin and the flesh, which rowel would be made of soft Calves Leather, with a hole in the midst like a ring, having a threed tied unto it, to pull it out when you would cleanse the hole, and if the rowel be rolled about with flax fast tyed on, and anointed with the ointment under written, it will draw so much the more; and thrust in the rowel first double, and then spread it abroad with your finger. That done, tent it with a good long tent of flax or tow dipt in a little Turpentine and Hogs grease molten together and made warm, and cleanse the hole, and the rowel every day once, and also renew the tent every day for the space of a fortnight. And be∣fore you dresse him, cause him every day to be led up and down a foot pace a quarter of an hour, to make the humors come down, and at the fortnights end pull out the rowel, and heal up the wound with the same salve, making the tent every day lesser and lesser until it be whole. And so soon as it is whole, draw with a hot Iron crosse lines, of eight or nine inches long, right over the hip-bone, so as the rowelled place may be in the very midst thereof, and burn him no deeper, but so as the skin may look yellow, and then charge all that place, and over all his buttocks with this charge: Take of Pitch a pound, of Rosen half a pound, of Tar half a pinte; boyl them together, and then being good and warm, spread it on with a clout tyed in a riven stick, and then clap on a few flocks of the Horses colour. And if it be in Summer; let the Horse run to grasse a while, for the more he travelleth at his own will, the better it is for him.

Of stifling, and hurts in the stifle.

THe Horse is said to be stifled, when the stifling bone is removed from the place; but if it be not removed nor loosened, and yet the Horse halteth by means of some grief there, then we say that the Horse is hurt in the stifle, and not stifled. The stifle cometh by means of ••ome blow, or some great strain, slipping or sliding. The signes be these; If he be stifled, the one bone will stick out farther then the other, and is apparent to the eye. Martin would have you to cure the stifle in all points like unto the shoulder-pight, saving that the pins need not be so long, because the stifling place is not so broad as the shoulder, and standing in the stable, let him have a pastern with a Ring on his sore-leg, and thereunto fasten a cord, which cord must go about his neck, and let it be so much strained, as it may bring his sore leg more forward then the other to keep the bone from starting out. But if the Horse be but hurt in the stifle with some stripe or strain, then the bone will not stand out, but perhaps the place may be swollen. The cure, according to Martin, is thus; First anoint the place with the Ointment mentioned before, every day once the space, of a fortnight; and if the Horse a∣mend not with this, then rowel him with a hearen rowel, or else with a quill, and let the neather hole be somewhat before the sore place, and cleanse the hole every day, by turning the rowel, continuing still to anoint the place with the Ointment aforesaid, and that will make him whole.

Of foundering behind.

THis haps most commonly when a Horse is very fat, and hath his grease moulten within him, which is soon done with every little heat. You shall perceive it by his going, for he will be afraid to set his hinder-feet to the ground, and he will be so weak behind, as he will stand quive∣ring and shaking, and covet alwayes to lie down. The cure, according to Martin, is thus: First gar∣ter him about the houghes, and then force him to go a while to put him in a heat, and being some-what warm, let him bloud in the thigh veins, reserving of that bloud a pottle, to make him a charge in this sort; Put unto that bloud, of Wheat-flower and of Bean-flower, of each a quarter of a peck, of Bole-armony one pound, of Sanguis Draconis two ounces, six Egges, shels and all, of Turpentine half a pound, of Vinegar a quart; mingle all these things together, and therewith charge both his hinder-legs, his reins, and flanks, all against the hair. And if the Horse cannot dung, let him be raked, and give him this glyster; Take of Mallowes three handfuls, and boyl them well in fair Water from a pottle to a quart; then strain it, and put thereunto half a pound of Butter, and of Sallet Oyl a quarter of a pinte, and having emptied his belly, give him also this drink to comfort him; Take of Malmesie a quart, and put thereunto a little Cinamon, Mace, and Pepper, beaten into fine powder, and of Oyl a quarter of a pinte, and give the Horse to drink of that luke-warm with a horn. That done, let him be walked up and down a good while together if he be able to go; if not, then tie him up to the rack, and let him be hanged with Canvas and Ropes, so as he may stand upon the ground with his feet: For the lesse he lyeth, the better; and pare his hinder-feet thin, untill the dew come out, and tacking on the shooes again, stop the hoofs with Bran and Hogs grease boyled toge∣ther, and let both his feet, having this geer in it, be wrapped up in a cloth even to his pasterns, and there tie the clout fast. Let his diet be thin, and let him drink no cold water, and give him in Winter wet hay, and in Summer grasse.

Of the dry Spaven.

THe dry Spaven, called of the Italians, Spavano, or Sparavagno; is a great hard knob as big as a Walnut growing in the inside of the hough; hard under the joynt, nigh unto the master * 1.1460 vein, and causeth the Horse to halt, which sorance cometh by kinde, because the Horses Pa∣rents perhaps had the like disease at the time of his generation; and sometime by extreme labor and heat dissolving humors which do descend through the master vein, continually feeding that place with evil nutriment, and causeth that place to swell. Which swelling in continuance of time becom∣eth so hard as a bone, and therefore is called of some the Bone Spaven. It needeth no signes or tokens to know it, because it is very much apparent to the eye, and therefore most Farriers do take it to be incurable.

Notwithstanding, Martin saith, that it may be made lesse with these remedies here follow∣ing; Wash it with warm water, and shave off the hair so far as the swelling extendeth, and scarifie the place so as it may bleed; then take of Cantharides one dozen, of Euforbium half a spoonful, break them into powder, and boyl them together with a little Oyl-de-bay, and with two or three feathers bound together, put it boyling hot upon the sore, and let his tail be tyed up for wiping away the medicine; and then within half an hour after, set him up in the stable, and tie him so as he may not lie down all the night for fear of rubbing off the medicine, and the next day anoint it with fresh butter, continuing thus to do every day once the space of five or six days, and when the hair is grown again, draw the sore place with a hot Iron; then take another hot sharp Iron like a Bodkin, somewhat bowing at the point, and thrust it in at the neather end of the middle line, and so upward betwixt the skin and the flesh to the compasse of an inch and a half. And then tent it with a little Turpentine and Hogs grease moulten together and made warm, renewing it every day once the space of nine dayes. But remember first imme∣diately after his burning to take up the master vein, suffering him to bleed a little from above, and tie up the upper end of the vein, and leave the neather end open, to the intent that he may bleed from beneath until it cease it self, and that shall diminish the Spaven, or else nothing will do it.

Of the Spaven, both bone and bloud.

DOubtless a Spaven is an evill sorance, and causeth a Horse to halt principally in the begin∣ning of his grief; it appeareth on the hinder-legs within, and against the joynt, and * 1.1461 it will be a little swoln; and some Horses have a thorough Spaven, which appeareth both within and without. Of the Spaven there are two kindes, the one hard, and the other soft; that is, a Bone-Spaven, and a Bloud-Spaven: for the Bone-Spaven, I hold it hard to cure, and therefore the lesse necessary to be dealt withal, except very great occasion urge; and thus it may be holpen.

Cast the Horse, and with a hot Iron slit the flesh that covereth the Spaven, and then lay upon the Spaven, Cantharides and Euforbium boyled together in Oyl-de-bay, and anoint his legs round

about, either with the Oyl of Roses, and with Ʋnguentum album camphiratum. Dresse him thus for three dayes together, then afterward take it away, and for three dayes more lay unto it only upon flax and unsleck't Lime, then afterward dresse it with Tar until it be whole.

The Cantharides and Euforbium, will eat and kill the spungy bone, the Lime will bring it clean a∣way, and the Tar will suck out the poison, and heal all up sound: but this cure is dangerous, for if the incision be done by an unskilful man; and he either by ignorance, or by the swarving of his hand, burn in twain the great vein that runs crosse the Spaven, then the Horse is spoiled.

Now for the bloud Spaven that is easily helpt, for I have known divers which have been but newly beginning, helpt only by taking up the Spaven vein, and letting it bleed well beneath, and then stop the wound with Sage and Salt, but if it be a great bloud Spaven, then with a sharp knife, cut it as you burnt the bone Spaven, and take the Spaven away, then heal it up with Hogs grease and Turpentine only.

Of the wet Spaven, or through Spaven.

THis is a soft swelling growing on both sides of the hough, and seems to go clean through the hough, and therefore may be called a through Spaven. But for the most part the swelling is on the inside, because it is continually fed of the master vein, and is greater then the swelling on the outside. The Italians call this sorance L••ierda, or Gierdone, which seemeth to come of a more fluxible humour, and not so viscous or slimy as the other Spaven doth, and therefore this waxeth not so hard, nor groweth to the nature of a bone as the other doth, and this is more curable then the other. It needs no signes, because it is apparent to the eye, and easie to know by the description thereof before made. The cure, according to Martin, is thus; First wash, shave, and scarifie the place as before; then take of Cantharides half an ounce, of Euforbium an ounce broken to powder, and Oyl-de-bay one ounce, mingle them well together cold, without boyling them, and dresse the sore therewith two dayes together, and every day after, until the hair be grown again anoint it with fresh Butter. Then fire him both without and within, as before, without tenting him, and immediately take up the master vein, as before; and then for the space of nine dayes, anoint him every day once with Butter, until the fired place begin to scale, and then wash it with this bath; Take of Mallowes three handfuls, of Sage one handful, and as much of red Nettles, boyl them in water until they be soft, and put thereunto a little fresh Butter, and bathe the place every day once for the space of three or four dayes, and until the burning be whole, let the Horse come in no wet.

Of the Selander.

THis is a kinde of Scab breeding in the ham, which is the bent of the hough, and is like in all points to the Malander, proceeding of like causes, and requireth like cure, and therefore re∣sort to the Malander.

Of the hough bony, or hard knob.

THis is a round swelling bony, like a Paris ball, growing upon the tip or elbow of the hough, and therefore I thought good to call it the hough-bony. This sorance cometh of some stripe or bruise, and as Martin saith, is cured thus; Take a round hot iron somewhat sharp at the end like a good big bodkin, and let it be somewhat bending at the point; then holing the sore with your left hand, pulling it somewhat from the sinews, pierce it with the iron, being first made red∣hot, thrusting it beneath in the bottom, and so upward into the belly, to the intent that the same jelly may issue downward out at the hole, and having thrust out all the jelly, tent the hole with a tent of Fla•• dipt in Turpentine, and Hogs grease molten together, and also anoint the outside with Hogs grease made warm, renewing it every day once until the hole be ready to shut up, making the tent every day lesser and lesser; to the intent it may heal up.

Of the Curb.

THis is a long swelling beneath the Elbow of the hough, in the great sinew behind, and causeth the Horse to halt, after that he hath been a while laboured, and thereby somewhat heated * 1.1462 For the more the sinew is strained, the greater grief, which again by his rest is eased▪ This cometh by bearing some great weight when the Horse is young; or else by some 〈◊〉〈◊〉 or wrinch, where∣by the tender, sinews are grieved, or rather bowed (as Russius saith) whereof it is called in Italian, Curba 〈◊◊〉〈◊◊〉, that is to say of bowing, for anguish whereof it doth swell, which swelling is apparent to the eye, and maketh the leg to shew bigger then the 〈◊〉〈◊〉▪ The cure, ac∣cording to Martin, is thus; Take of Wine-lees a pinte, a porringer full of Wheat flowre, of Cumin half an ounce, and stir them well together, and being made warm, charge the sore three or four

dayes, and when the smelling is almost gone, then draw it with a hot iron, and cover the burning with Pitch and Rosen molten together, and lay it on good and warm, and clap thereon some flocks of his own colour, or so nigh as may be gotten, and remove them not, until they fall away of them∣selves. And for the space of nine dayes let the Horse rest, and come in no wet.

Another of the Curb.

A Curb is a sorance that maketh a Horse to halt much, and it appears upon his hinder legs, straight behind upon the cumbrel place, and a little beneath the Spaven, and it will be swoln as * 1.1463 big as half a Walout. The cure followeth; Take a small cord and bind his legs hard above it, and beneath it, then beat it, and rub it with a heavy stick till it grow soft, then with a fleam strike it in three or four places, and with your thumbs crush out the filthy bruised matter, then loose the cord, and anoint it with Butter uutil it be whole.

Of the Pains.

THis is a kind of Scab, called in Italian, Crappe, which is full of fretting matterish water, and it breedeth in the pasterns for lack of clean keeping and good rubbing after the Horse hath been * 1.1464 journyed, by means whereof, the sand and dirt remaineth in the hair, fretteth the skin and flesh, and so breedeth a Scab. And therefore those Horses that have long hair, and are rough about the feet, are soonest troubled with this disease, if they be not the cleanlier kept. The signes be these; His legs will be swollen and hot, and water will issue out of the Scab, which water is hot and fretting, as it will scald off the hair and breed Scabs, so far as it goeth. The cure, according to Martin, is thus; First wash well all the pasterns with Beer and Butter warmed together, and his legs being somewhat dryed with a cloth: clip away all the hair, saying the s••wter locks. Then take of Turpentine, of Hogs grease, of Hony, of each like quantity, mingle them together in a pot, and put thereto a little Bole-armony, the yolks of two Egges, and as much Wheat flowre as will thicken the things aforesaid, and make it plaister like, and for that cause it had need to be very well wrought and stirred together. Then with a slice strike some of the plaister upon such a piece of linnen cloth as will serve to go round about the pastern, and bind it fast on with a roller, renewing it once a day until it be whole, and let not the Horse be travelled nor stand wet.

Another of the Pains.

PAins is a sorance that cometh of hot ill humors of ill keeping; it appeareth in the Fetlocks, and will swell in the Winter time, and will send forth a sharp water; the hair will stare: and the cure * 1.1465 is thus; Wash them every day twice or thrice with gunpowder and Vinegar, and they will be whole in one week at the most.

Of Mules or Kibed heels, called of the Italians, Mule.

THis is a kind of Scab breeding behind, somewhat above the neather joynt, growing overthwart the fewter lock, which cometh most commonly for being bred in cold ground, or else for lack of good dressing, after that he hath been laboured in foul mire and dirty wayes, which durt lying still in his legs, fretteth the skin, and maketh scabby rifts, which are soon bred, but not so soon gotten away. The anguish whereof maketh his legs somewhat to swell, and specially in Winter and Spring time, and then the Horse goeth very stifly, and with great pain. The sorance is apparent to the eye and is cured, according to Martin, in this sort; Take a piece of linnen cloth, and with the salve recited in the last Chapter, make such a plaister as may cover all the sore place, and bind it fast on that it may not fall off, renewing it every day once until the sore leave running, and beginneth to wa•• dry, then wash it every day once with strong water, until it be clean dryed up, but if this 〈◊〉〈◊〉 be but in breeding, and there is no raw flesh, then it shall suffice to anoint it with Sope two or three dayes, and at the three dayes end, to wash them with a little Beef broath or dish water.

Of Frettishing.

FRettishing is a sorance that cometh of riding a Horse till he sweat, and then to set him up with∣out litter, where he taketh suddenly cold in his feet, and chiefly before; it appears under the * 1.1466 heel in the heart of the foot; for it will grow dun, and wax white and crumbly like a 〈◊〉〈◊〉, and also in time it will show, by the wrinkles on his hoof, and the hoof will grow thick and 〈◊〉〈◊〉 he will not be able to tread, on stones or hard ground, nor well to travel but stumbl•• and fall▪ The cure is 〈◊〉〈◊〉 Take and pare his feet so thin as may be, then lost two or three Egges in the Embers very hard, 〈◊〉〈◊〉 being extreme hot taken out of five, trush them in his foot, and then clap a piece of Leather there 〈◊〉〈◊〉 and splint it that the Egges may not fall out, and so let him run and he will be sound.

Of sorances or griefs that be common to all Fore-feet.

HItherto we have declared unto you the causes, signes and cure of all such griefs as are properly incident, either to the fore-legs, or hinder-legs: now therefore we speak of those griefs that be common to them both, and first of Windgals.

Of Windgals.

THe Windgal called of the Italians, Galla; is a bladder full of corrupt jelly, whereof some be great, and some be small, and do grow on each side of the joynt, and is so painful, 〈◊〉〈◊〉 espe∣cially * 1.1467 in Summer season, when the weather is hot and the ways hard, as the Horse is not able to travel, but halteth down right. They come for the most part through extreme labour and hext, whereby the humors being dissolved, do flow and resort into the hollow places about the ••eather joynts, and there be congealed and covered with a thin skin like a bladder. They be apparent to the eye, and therefore need no other signes to know them. The cure whereof according to Martin is thus: Wash them with water, and shave off the hair, scarifie them with the point of a rasor, and dress them with Cantharides in the self same manner as the splent in the knee was taught before and anoint them afterward with Butter untill the skin be whole. And if this will not heal it, then draw them with a hot Iron like a ragged staffe. That done, slit the middle line which passeth right down through the windgal with a sharp knife, beginning beneath, and so upward the length of half an inch, to the intent you may thrust the jelly out at that hole; then lay unto it a little Pitch and 〈◊〉〈◊〉 zen molten together, and made luke-warm and put a few flocks on it, and that will heal him. And you may dry up the Windgal in such manner as here followeth: First chop off the hair so far as the Wind-gal extendeth, and having strieken it with a fleam, thrust out the jelly with your finger. Then take a piece of red wollen cloth and clap it to the place, and with a hot broad searing Iron sear it, so as the Iron may not burn through the cloth, which is done to dry up the humors.

Then having taken away the cloth, lay unto the place a piece of Shoomakers 〈◊〉〈◊〉 made like a flat cake, about the breadth of a testron, and with your Iron not made over hot, streek softly upon it to and fro, untill the said wax be throughly melted into the sure▪ Whereupon lay a few flocks, and let him go. Which flock will afterward fall away of their own a••cord.

Of Windgals.

WIngals are easie to cure, they be little swellings like blebs or bladders, on either side the joynt next unto the fewter-locks, as well before as behinde, and they come through the occasion * 1.1468 of great travel, in hard, gravelly, or sandy ways. The cure is: Take Pitch, Rozen, and Mastick, of each like quantity, melt them together, and with a stick lay it round about the Horses legs, and whilest it is hot lay flocks thereon: the nature of this plaister, is never to come away whilest there is 〈◊〉〈◊〉 Windgal on the Horses legs; but when they are dryed up, then it will fall away of it self.

Of Wrinching the neather joynt.

THis cometh many times by treading away in some Care root or otherwise. The signes be these: The joynt will be swollen and sore, and the Horse will halt. The cure whereof according to Martin is thus: Take of Dialthea half a pound, and as much of 〈◊〉〈◊〉▪ mingle them together, and anoint the sore place therewith chasing it well with both your hands, that the Ointment 〈◊〉〈◊〉 enter, continuing so to do every day once, until the Ointment be all spent, and let the Horse rest. But if this will not prevail, then wash it with warm water and 〈◊〉〈◊〉 away all the 〈◊〉〈◊〉 saving the 〈…〉〈…〉∣lock. Scarifie it, and lay to it Clantharides, and heal it as you do each spleat 〈◊〉〈◊〉 the knee.

Of Enterfering.

BEcause Enterfering is to be h••lpen by sh••••ing, we purpose hot to speak of it, untill we come to talk of the order of paring and sh••••ing all manner of ho••fs.

Another of Enterfering.

ENterfering is a grief that cometh by sometimes by all shooing, and sometimes naturally, 〈◊〉〈◊〉 Horse trots so narrow that he ••ews one leg upon another, it appeareth both before and he, hinde, between the feet against the set lo••ks, and there is no remedy but shooing him with 〈◊〉〈◊〉 made than and flat on the outside, and narrow and think within.

Of the Shakel-gall.

IF a Horse be galled in the pasterns, with shakel, lock pastern, or haster, anoint the sore place with a little Honey and Verdigrease boyled together, untill it look red, which is a good Ointment for all gallings on the withers, and immediately strow upon the Ointment, being first laid upon the leg, a little chopt flax or tow, and that will stick fast, continuing so to do every day once untill it be whole.

Of hurts in the Legs, that cometh by casting in the halter or collar.

IT chanceth many times, that a Horse having some itch under his ears; is desirous to scratch the * 1.1469 same with his hinder-foot, which whilest he reacheth to and fro, doth fasten in the collar or hal∣ter, wherewith the more that he striveth the more he galleth his legs; and many times it chanceth for that he is tyed so long, by means whereof being laid, and the halter slack about his feet, rising perhaps or turning he snarleth himself so as he is not able to get up, but hangeth either by the neck or legs, which sometime are galled even to the hard bone.

Russius calleth such kind of galling Capistratura, which he was wont to heal with this Ointment here following, praising it to be excellent good for the cratches, or any seab, bruise, or wound: Take of Oyl Olive one ounce, of Turpentine two or three ounces; melt them together over the fire, and then put thereunto a little Wax, and work them well together, and anoint the sore place there∣with. Martin saith, it is good to anoint the sore place with the white of an Egge and Sallet Oyl beaten together; and when it cometh to a scab, anoint it with Butter being molten, until it look brown.

Of the Cratches, or Rats tails, called of the Italians, Crepaccie.

THis is a kinde of long scabby rifts growing right up and down in the hinder part, from the few∣ter-lock up to the curb, and cometh for lack of clean keeping, and is easily seen if you take up the Horses foot, and lift up the hair. The cure according to Martin is thus: Take of Turpentine half a pound, of Honey a pinte, of Hogs grease a quartern, and three yolks of Egges, and of Bole-ar∣mony a quartern, beaten into fine powder, of Bean-flowre half a pinte; mingle all these well toge∣ther, and make a salve thereof, and with your finger anoint all the sore places, sheading the hair as you go, to the intent you may the easier finde them, and also to make the salve enter into the skin, and let the Horse come in no wet, untill he be whole.

Of the Scratches.

SCratches will cause a Horse to halt sore, and they come only by naughty keeping, and they appear * 1.1470 in the pasterns under the Fet-locks; as if this skin were cut over-thwart, that a man may lay ••o a Wheat-straw. The cure is thus: Binde unto them, (the hair being cut clean away) black-Sope and Lime kned together, for three days, then lay that by, and anoint the place with Butter; and heal the sore with Bores grease and Tar mixt well together.

Of the Ring-bone.

THis is a hard gristle growing upon the cronet, and sometime goeth round about the cronet, and is called in Italian, Soprosso. Laurentius Russius saith, that it may grow in any other place of the leg; but then we call it not a Ring-bone, but a knot or knob. It cometh at the first either by some blow of another Horse, or by striking his one foot against some stub, or stone, or such like casualty. The pain whereof breedeth a viscous and slimy humor, which resorting to the bones, that are of their own nature cold and dry, waxeth hard, cleaveth to some bone, and in process of time be∣cometh a bone. The signes be these: The Horse will halt, and the hard swelling is apparent to the eye, being higher then any place of the cronet. The cure according to Martin is thus: First wash it well with warm water, and shave away all the hair, so as the sore place may be all discovered. Then scarifie it lightly with the point of a rasor, so as the bloud may issue forth. Then if the sore be broad, take of Euforbium one ounce, of Cantharides half an ounce, broken into fine powder, and of Oyl-de-bay one ounce; and if the sore be but little; the one half of this may serve: Boyl these things together, stirring them continually, lest it run over; and with two or three feathers, lay it boiling hot unto the sore, and let not the Horse ••he from that place for half an hour after, then carry him into the stable, both using and turing him for the space of nine days, in such order is ha•••• been said before in the chapter of the splent. But when the hair beginneth to grow again, then fire the sore place with right lines from the pastern down to the could of the hoof; and let the edge of the drawing Iron be as thick as the back of a meat-knife, and burn him so deep as the skin may look yellow: that done, cover the burning with Pitch and Rozen molten toge∣ther, and clap thereon flocks of the Horses own colour, or somewhat nigh the same, and about three days after lay again some of the last mentioned plaister, or Ointment; and also

new flocks upon the old, and there let them remain, until they fall away of themselves.

But if these Ring-bones, or knobs, breed in any other place, then in the Cronet, you shall cure them as is before said, without firing them.

Of the Ring-bone.

THe Ring-bone is an ill disease, and appeareth before on the foot above the hoof, as well before * 1.1471 as behinde, and will be swoln three inches broad, and a quarter of an inch or more of height, and the hair will stare and wax thin, and will make a Horse halt much. The cure is: Cast the Horse, and with an Iron made flat and thin, burn away that gristle which annoys him; then take Wax, Tur∣pentine, Rozen, Tar, and Hogs-grease, of each like quantity, mingle them together Plaister-wise, and with it cure the sore: This Plaister will also cure any other wound or ulcer whatsoever.

Of the Crown-scab.

THis is a kinde of filthy and stinking Scab, breeding round about the feet upon the Cronets, and * 1.1472 is an elvish and painful disease, called in Italian, Crisaria. It seemeth to come by means that the Horse hath been bred in some cold wet soil, striking corrupt humors up to his feet; and therefore the Horse that hath this grief is worse troubled in Winter then in Summer. The signes be these: The hair of the Cronets will be thin and staring like bristles, and the Cronets will be always matter∣ing, and run on a water. The cure according to Martin is thus: Take of Sope, of Hogs-grease, of each half a pound, of Bole-armony a little, of Turpentine a quartern; and mingle them all toge∣ther, and make a Plaister, and binde it fast on, renewing it every day once, until it leave running, and then wash it with strong Vinegar, being luke-warm, every day once, until the sore be clean dryed up; and let him come in no wet until it be whole.

Of hurts upon the Cronet crossing one foot over another, which the Italians call Supraposte.

MArtin saith, wash it well with white Wine, or with a little stale, and then lay unto it the white of an Egge, mingled with a little Chimny soot and Salt, and that will dry it up in three or four days, if it be renewed every day once.

Of the Quitter-bone.

THis is a hard round swelling upon the Cronet, betwixt the heel and the quarter, and groweth most commonly on the inside of the foot, and is commonly called of the Italians, Setula or Se∣ta. It cometh by means of gravel gathered underneath the shooe, which fretteth the heel, or else by the cloying or pricking of some nail evil driven, the anguish whereof looseneth the gristle, and so breedeth evil humors, whereof the Quitter-bone springeth. The signes be these: The Horse will halt, and the swelling is apparent to the eye, which is four or five days coming to a head, will break out with matter at a little deep hole like a Fistula. The cure according to Martin is thus: First, burn about the quitter-bone with a hot Iron, in manner of half a circle, and then with the same Iron draw another right strike through the midst thereof. Then take of Arsenick the quantity of a Bean beaten into fine powder, and put it into the hole, thrusting it down to the bottom with a quill, and stop the mouth of the hole with a little tow, and binde it so fast with a cloth, and cord, as the Horse may not come at it with his mouth, and so let it rest for that day. And the next day, if you see that the sore looketh black within, then it is a signe that the Arsenick hath wrought well and done his part. Then to allay the burning thereof, tent the hole with flax dipt in Hogs-grease, and Turpentine, molten and mingled together, and cover the tent with a bolster of Tow dipt also in the Ointment aforesaid, continuing so to do every day once, until you have gotten out the core. Then shall you see whether the loose gristle in the bottom be uncovered or not; and if it be uncovered, then feel with your finger, or with a quill, whether you be nigh it or not. And if you be, then raise the gristle with a little crooked instrument, and pull it clean out with a pair of small nippers, meet for the pupose. That done, tent it a gain with a full tent dipt in the aforesaid Ointment, to asswage the anguish of the last dressing, and stop it hard, to the intent that the hole may not shrink together, or close up; and the next day take out the tent, and tent it a new with the Salve or Oint∣ment taught in the Chapter of the Shakel-gall, renewing it every day once until it be whole, keeping always the mouth of the sore as open as you may, to the intent that it heal not up too fast; and let not the Horse be in any wet, nor travel, until he be perfectly whole.

Of the Quitter-bone.

QUitter-bone is a round hard swelling upon the Cronet of the hoof, betwixt the hoof and the * 1.1473 quarter, and for the most part groweth on the inside of the foot: the Original effect there∣of is the fretting of gravel underneath the shoo••, which bruiseth the heel; or else by means of some

stub, or the pricking of some nail, through the pain whereof the gristle is loosened, breeding evil humors, which be indeed the ground of the Quitter-bone: it is to be known by the Horses hast∣ing, and by the apparent swelling to the eye of that part, which in three or four days will grow un∣to a head and break, evacuating great abundance of filthy matter at a little hole. The cure is thus: Take a hot Iron, made in fashion of a knife, and with it burn out the flesh, in compass of a Moon, till you come to feel the gristle, then burn it out too: Then take Verdigrease, fresh Butter, and Tar, molten together, and dip fine Tow therein, stop up the hole, then lay thereon a Sear-cloth of Deer-sewet and Wax, and so let him rest for the first day: the next day; take of Mel rosatum, Oyl of Roses, Wax, and Turpentine, of each like quantity, infuse them all on the fire toge∣ther; and with the Salve dress the sore morning and evening, till it be whole. But if you finde any proud flesh to grow, then forget not to lay thereon some red Lead, or Verdigrease: and with∣all have an especial regard, that the upper part of the wound heal not faster then the bottom, for fear of Fistulating.

Of the Gravelling.

THis is a fretting under the foot, most commonly in the inside, and sometime in the outside, and sometime in both sides together of the heel. It cometh by means of little gravel stones * 1.1474 getting betwixt the hoof, or calking, or spunge of the shooe, which by continual labour and treading of the Horse, doth eat into the quick, and the rather, if his heel be soft and weak, or that the shooe do lie flat to his foot, so as the gravel being once gotten in, cannot get out. The signes be these: The Horse will halt, and covet to tread all upon the toe, to favour his heel. The cure according to Martin is thus: First pare the hoof, and get out the gravel with a corner, or draw∣er, leaving none behinde, for if you do, it will breed to a Quitter-bone. That done, stop him with Turpentine and Hogs-grease molten together, and laid on with tow or flax, and then clap on the shooe to keep in the stopping, renewing it every day once until it be whole. And suffer the Horse to come in no wet, until he be throughly whole. If a gravelling be not well stopt to keep down the flesh, it will rise higher then the hoof; and not only require more business in bolstering it, but also put the Horse to more pain.

Of Gravelling.

GRavelling is a hurt will make a Horse to halt, and cometh of gravel and little stones, that goeth between the shooe and the heart of the foot. The cure is: Take off the shooe, and * 1.1475 let him be well pared; then set on the shooe again, and stop it with Pitch, Rozen, and Tallow, and this shall help.

Of Surbating.

THis is a beating of the hoof against the ground, called of the Italians, Sobatitura; it cometh sometime by means of evil shooing, lying too flat to his foot; or by going long bare foot, and sometime by the hardness of the ground, and high lifting of the Horse. And those Horses that be flat-footed, the coffins whereof are tender and weak, are most commonly subject to this sorance. The signes be these: the Horse will halt on both his fore-legs, and go stiffely and creep∣ing, as though he were half foundered. The cure according to Martin is thus: Take off his shooes, pare him as little as may be; and if the shooes be not easie, that is to say, long, large, and hollow enough, then make them so, and then tack them on again with four or five nails. That done, stop his feet with Bran, and Hogs-grease boyled together, so hot as may be; and also cover all the coffin round about with the same, binding all in together with a cloth, and a list fastened about the joynt, renewing it every day once, until it be whole, and give the Horse during that while warm water; and let him stand dry and warm, and not be travelled until he be whole.

Of a Prick in the sole of the Foot, by treading on a nail, or any other sharp thing that doth enter into the Foot.

THe signes be these: If a man be on his back when he treadeth on any such thing, he shall feel that the Horse will lift up his ••oot, and covet to stand still to have help. And if it chance at * 1.1476 any other time, the halting of the Horse, and the hurt it self will shew. The cure according to Martin is thus: Pull off the shooe, and pare the foot; and with a drawer uncover the hole, making the mouth so broad as a two penny piece, then tack on the shooe again. That done, stop it, by pouring into the hole Turpentine and Hogs-grease molten together, and lay some flax, or tow upon it; and then stop all the Horses foot with Horse-dung, or rather with Cow-dung, if you can get it; and splent it either with sticks, or else with an old shooe-sole, so as the stopping may abide in, renewing it every day once until it be whole, and let the Horse come in no wet. If this be not well cured, or looked to in time, it will cause the hoof to break above, and to loosen round about, and perhaps to fall clean away. But if you see that it begins to break above, then make a greater

issue beneath by opening the hole wider, and taking more of the sole away, that the flesh may have the more liberty. Then take of Bole-armony half a quartern, Bean-flowre, and two Egges. Beat them, and mingle them well together, and make a plaister thereof upon Tow, and lay it round about the Cronet, binde it fast on, and so let it remain the space of two days, and then renew it again, not failing so to do every two days untill you see it wax hard and firm above. For this Plaister being restrictive, will force the humors to resort all downward, which must be drawn out with Turpentine and Hogs-grease as before, until it leave mattering, and then dry it up with burnt Allum beaten to powder, and strowed upon it, with a little flax laid again upon that, con∣tinuing so to do every day once, until it be hardned; and let not the Horse come in any wet, until he be whole.

Of Accloyd or Prickt.

ACcloyd is a hurt that cometh of shooing, when a Smith driveth a nail in the quick, which * 1.1477 will make him to halt. And the cure is; to take off the shooe, and to cut the hoof away, to lay the sore bare: then lay to it Wax, Turpentine, and Deer-sewet, which will heal it.

Of the Fig.

IF a Horse having received any hurt, as before is said, by nail, bone, splent, or stone, or otherwise in the sole of his foot, and not be well dressed and perfectly cured, there will grow in that place a certain superfluous piece of flesh, like a Fig: and it will have little grains in it like a fig, and therefore is rightly called of the Italians, Ʋnfico, that is to say, a fig. The cure whereof according to Martin is thus: Cut it clean away with a hot Iron, and keep the flesh down with Turpentine, Hogs-greese, and a little Wax laid on with Tow, or Flax, and stop the hole hard; that the flesh rise not, renewing it once a day until it be whole.

Of a Retreat.

THis is the pricking of a nail, not well driven in the shooing, and therefore pulled out again by the Smith, and is called of the Italians, Tratta messa. The cause of the prick∣ing may be partly the rash driving of the Smith, and partly the weakness of the nail, or the hollowness of the nail in the shank. For if it be too weak, the point many times bendeth awry into the quick when it should go right forth. It flatteth and shivereth in the driving into two parts, whereof one part raleth the quick in pulling out, or else perhaps break∣eth clean asunder, and so remaineth still behinde, and this kinde of pricking is worse than the cloying, because it will ranckle worse, by reason of the flaw of Iron remaining in the flesh. The signes be these: If the Smith that driveth such a nail be so lewd, as he will not look unto it before the Horse depart, then there is no way to know it, but by the halting of the Horse, and searching the hoof first with a hammer by, knocking upon every clinging. For when you knock upon that nail, where the grief is, the Horse will shrink up his foot. And if that will not serve, then pinch or gripe the hoof with a pair of pinsons round about, until you have found the place grieved. The cure according to Martin is thus: First, pull off the shooe, and then open the place grieved with a Butter or Drawer, so as you may per∣ceive by feeling or seeing, whether there be any piece of nail or not; if there be, to pull it out, and to stop the hole with Turpentine, Wax, and Sheeps-sewet molten together, and so poured hot into the hole, and then lay a little Tow upon it, and clap on the shooe again renewing it thus every day, until it be whole, during which time, let not the Horse come in any wet, and it must be so stopped, though it be but prickt without any piece of nail re∣maining. And if for lack of looking to it in time, this retreat cause the hoof to break above, then cure it with the Plaister restrictive in such order as is mentioned in the last place saving one before this.

Of Cloying.

CLoying is the pricking of a whole nail, called of the Italians, Inchiodatura; passing through the quick, and remaining still in the same, and is clenched as other nails be, and so causeth the Horse to halt. The grieved place is known, by searching with the hammer and pinsons, as is before said: If the Horse halt immediately, then pull off his shooe, and open the hole, until it begin to bleed; and stop it with the Ointment aforesaid, in the same page of the Retreat, and clap on the shooe again; and the hoof may be so good, and the harm so little, as you may travel him imme∣diately upon it, but if he be ranckled, then renew the stopping every day once; let him come in no wet, until it be whole.

Of loosening the Hoof.

THis is a parting of the hoof from the cronet, called of the Italians, Dissolatura del unghia, which if it be round about, it cometh by means of foundering; if in part, then by the an∣guish caused by the pricking of the canel nail, piercing the sole of the foot, or by some Quitter-bone, Retreat, Gravelling, or. Cloying, or such like thing: The signes be these: When it is loosened by foundering, then it will break first in the fore-part of the Cronet, right against the toes, because the humor doth covet always to descend towards the toe. Again, when the pricking of a canel nail, or such like cankered thing is the cause, then the hoof will loosen round about, equally even at the first. But when it proceedeth of any of the other hurts last mentioned: then the hoof will break right above the place that is offended, and most commonly will proceed no further. The cure according to Martin is thus: First, of which soever of these causes it proceeds, be sure to open the hoof in the sole of the foot, so as the humor may have free passage downward, and then restrain it above with the Plaister restrictive before mentioned, and in such order as is there written, and also heal up the wound, as is before taught in the Chapter of a prick in the sole of the foot.

Of casting the Hoof.

THis is when the coffin falleth clean away from the foot, which cometh by such causes as were last rehearsed, and is so apparent to the eye, as it needeth no signes to know it. The cure according to Martin is thus: Take of Turpentine one pound, of Tar half a pinte, of un∣wrought Wax half a pinte: Boil all these things together, and stir them continually until they be throughly mingled, and compact together. Then make a Boot of Leather with a good strong sole meet for the Horses feet, to be laced or buckled about the pastern; and dress his foot with the Salve aforesaid laid upon the Flax or Tow, and bolster or stuffe his foot with soft Flax, so as the Boot may grieve him no manner of way, renewing it every day once until it be whole, and then put him to grass.

Of the Hoof-bound.

THis is a shrinking of all the whole hoof. It cometh by drought, for the hoofs perhaps are kept too dry, when the Horse standeth in the stable, and sometime by means of heat, or of * 1.1478 over-straight shooing. The Italians call the Horse thus grieved Incastellado. The signes be these: The Horse will halt, and the hoofs will be hot; and if you knock on them with a hammer, they will sound hollow like an empty bottle, and if both the feet be not hoof-bound, the sore foot will be lesser than the other indeed, and appear so to the eye. The cure according to Martin is thus: Pull off the shooes, and shooe him with half Moon▪ shooes called Lunette; the order and shape whereof you shall finde among the Farriers, and rase both the quarters of the hoof with a draw∣er, from the cronet unto the ••ole of the foot, so deep as you shall see the dew it self come forth. And if you make two rases on each side, it shall be so much the better, and inlarge the hoof the more. That done, anoint all the hoof about, next unto the cronet round about, with the Ointment prescribed before in the Chapter of casting the hoof, continuing so to do every day once until he begin to amend for the space of a month; and if he goeth not well at the months end, then take off the half shooes, and pare all the soles, and thrushes, and all so thin as you may see the dew come forth, and tack on a whole shooe; and stop all the foot within with Hogs-grease and Bran boiled together, and laid hot to the foot; renewing it dayly once the space of nine days, to the intent the sole may rise. But if this will do no good; then take away the sole clean, and clap on a whole shooe, and stop the foot with Nettles and Salt brayed together, renewing it once a day, but not over hard, to the intent the sole may have liberty to rise, and being grown again, let him be shod with the lunets, and sent to grass.

Of the running Frush.

THe Frush is the tenderest part of the hoof towards the heel, called of the Italians, Fettone, and because it is fashioned like a forked head, the French men call it Furchette, which word our Far∣riers, either for not knowing rightly how to pronounce it; or else perhaps for easiness sake of pro∣nuntiation, do make it a monosyllable, and pronounce it the Frush; in which Frush breedeth many times a rottenness or corruption proceeding of humors that cometh out of the leg, whereby the leg is kept clean from the Windgals, and all other humors and swellings by means that the humors have passage that way. Notwithstanding the discommodity of the sorance is greater then the com∣modity, because it maketh the Horses feet so weak and tender, as he is not able to tread upon any hard ground. The signes be these:

The Horse will halt, and specially when the passage of the humor is stopt with any gravel ga∣thered in the Frush, and not being stopt it will continually run, the savour whereof will be so strong, as a man is not able to abide it, and in some places it will look raw. The cure according

to Martin is thus. First take off the shooe and pare away all the corrupt places, and make them raw, so as you may see the water issue out of the raw places, then tack on the shooe again, being first made wide and large enough. That done, take of Soot one handful, of Salt as much; bruise them well together in a dish, and put thereunto the white of three Egges, and temper them together, and with a little Tow dipt therein, stop all the foot, and especially the Frush, and splent it so as it may not fall out, renewing it once a day the space of seven days, and then he will be whole. During which time let the Horse rest, and come in no wet, at the seven days end leave stopping him, and ride him abroad, and always when he cometh in, let his sore foot be clean washed, that no gravel remain therein, without doing any more unto him.

Of the Frush.

THe Frush is the tenderest part of the sole of the foot, which by humors distilling many times down from the legs, occasion inflamations in that part, which may easily be perceived by the * 1.1479 impostumation of the same. The cure is thus: First having taken off the shooe, pare away all the corrupted and naughty matter, until the sore look raw, then nail on a hollow shooe made for the same purpose; and take of soot a handful, of the juyce of House-leek and of Cream, with the white of an Egge or two, as much as will thicken the same: with this stop up the sore, and splint it, so as it may not fall out, renewing it until it be whole: but during the cure, have regard that the sore foot touch not any wet, for that is very much hurtful.

Of diseases or griefs indifferently incident to any part of the body, but first of the Leprosie, or universal Manginess, called of the old Writers Elephantia.

THis is a cankred Manginess, spreading over all the body, which cometh of abundance of me∣lancholy, corrupt and filthy bloud. The signes be these: The Horse will be all mangy and scur∣vy, full of scabs, and raw plots about the neck, and evil favoured to look on, and always rubbing and scratching. The cure according to Martin is thus: Let him bloud the first day in the one side of the neck, and within two days after that, in the flanck veins; and last of all, in the vein under the tail. Then wash all the sore places with Salt brine, and rubbing them hard with a wispe of straw hard twisted, so as they may bleed well, and be all raw. That done, anoint the place with this Ointment: Take of Quick-silver one ounce, of Hogs-grease one pound, of Brimstone beaten into powder a quartern, of Rape Oyl a pinte; mingle these things well together, until the Quick-silver be through∣ly incorporated with the rest; and having anointed all the raw places with this Ointment, make it to sink into the flesh, by holding and weaving up and down over it a hot broad bar of Iron, and then touch him no more again the space of two or three days; during which time, if you see that he rubbeth still in any place, then rub that place again with an old Horse-combe, to make it raw, and anoint it with fresh Ointment. But if all this will not help, then with a hot Iron, and blunt at the point, so big as a mans little finger; burn all the mangy places, making round holes, passing only through the skin, and no further. For which intent it shall be needful to pull the skin first from the flesh, with your left hand, holding it still until you have thrust the hot Iron through it, and let every hole be a span off one from another, and if need be, you may anoint those holes with a little Sope, and let the Horse be thin dieted, during his curing time.

Of the Farcin, called in Italian of some Il verme, and of some Farcina.

THis kinde of creeping Ulcer groweth in knots, following a long some vein, and it proceedeth of corrupt bloud ingendered in the body, or else of some outward hurt, as of spur-galling, or the biting of some other Horse; or of biting of ticks, or of Hogs lice, or such like casualities: Or if it be in the legs, it may come by interfering. It is easily known, partly by the former description, and also it is apparent to the eye. The cure according to Martin is thus: Let him bloud in that vein where it cometh, as nigh the sore place as may be, and let him bleed well; then fire every knot one by one, taking the knot in your left hand, and pulling it so hard as you can from his body, to the intent you may better pierce the knot, with a blunt hot Iron, of the bigness of a mans fore-finger, without doing the body any hurt, and let out the matter, leaving none unburn'd, be it little or much. That done, anoint every knot so burned with Hogs-grease warmed every day once, until the coars be ready to fall away: and in the mean time prepare a good quantity of old Urine, and when you see the coars ready to fall, boil the Urine, and put therein a little Copperas and Salt, and a few strong Nettles, and with that water being warm, wash out all the coars, and the corruption.

That done, fill every hole immediately with the powder of fleck't lime, continuing thus to do every day once, until the holes be closed up; and if any be more ranker then other, fill those with Verdigrease; and during this cure let the Horse be thinly dieted, that is to say, with straw and wa∣ter only, unless it be now and then to give him a loaf of bread: for the lower he be kept, the sooenr he will be whole. And in any wise let his neck be yoked in an old bottomless pail, or else

with short staves to keep him from licking the sores, and the less rest he hath, the better. Or do thus: Take a good great Dock-root clean scraped, and cut thereof five little rundles or cakes to be used as followeth. First with a knife make a slit right down in the Horses fore-head three inches long, then with a Cornet loosen the skin within the flesh, so as you may easily put therein five rundles of Dock, that is to say, two on each side of the slit one above another, and put the fift rundle in the very midst betwixt the other four: that done, fasten to each of the slits two short Shoomakers ends, to serve as laces to tie in the foresaid rundles, so as they may not fall out, and clense the sore every day once, for the vertue of the root is such, as it will draw all the filthy matter from any part of the body; yea, though the Farcin be in the hinder-legs, which matter is to be wiped away from time to time, and new roots be thrust into the slit according as you see it needful.

Of the Farcion.

THe Farcion is a vilde disease, ingendered of ill bloud, flegmatick matter, and unkindely feed∣ing; it appeareth in a Horse like unto little knots in the flesh, as big as a Hasel-nut; the knots * 1.1480 will encrease daily and inflame, Impostume, and break; and when the knots amount to threescore, they will every night after breed so many more, till they have over-run the Horses body, and with the poyson, which is mighty and also strong soon bring him to his death: This disease is very infectious and dangerous for some Horses, yet if it be taken in any time, it is easie to be holpen: The cure thereof is in this manner: Take a sharp Bodkin, and thrust it through the neather part of his nose, that he may bleed: or if you will, to let him bloud in the neck-vein shall not be amiss, then feel the knots, and as many as are soft lance them and let them run; then take strong Lye, Lime, and Allum, and with the same bathe all his sores, and it shall in short space cure him. There is also another man∣ner of curing this disease, and that is thus: Take a sharp lance-knife, and in the top of the Horses fore-head, just between his eyes, make a long slit even to the skull: then with a blunt instrument for the purpose lose the flesh from the scalp a pretty compass: then take Carret-roots cut into little thin round pieces, and put them between the skin and the skull, as many as you can, then close up the wound, and once a day anoint it with fresh Butter: This is a most sure and approved way to cure the Farcion; for look how this wound thus made, shall rot, waste, and grow sound, so shall the Far∣cion break, dry up, and be healed, because all the poyson that feedeth the disease shall be altogether drawn into the fore-head, where it shall die and waste away. The only fault of this cure is, it will be somewhat long, and it is a foul eye-sore until it be whole. Some use to burn this sorance, but that is naught and dangerous, as who so proves it shall finde.

A most approved medicine to cure the Farcion.

TAke of Aqua-vitae two spoonfuls, of the juyce of Herb of grace as much; mingle them together, then take of Plegants or Bals of Flax or Tow, and sleep them therein, and stop them hard into * 1.1481 the Horses ears; then take a needle and a thread, and stitch the tips of his two ears together, by means whereof he cannot shake out the medicine, and use him thus but three several morning, and it will kill any Farcion whatsoever, for it hath been often approved.

Another medicine of the same.

SLit every hard kernel with a sharp knife, and fill the hole with an Ointment made of old Lard, Sope, and gray Salt, for that will eat out the coar, and cause it to rot, and so fall out of the own accord.

Of the Canker, called of the Italian, Il Cancro.

A Canker is a filthy creeping Ulcer, fretting and gnawing the flesh in great breadth. In the be∣ginning it is knotty, much like a Farcine, and spreadeth it self into divers places, and being ex∣ulcerated, * 1.1482 gathereth together in length into a wound or fore. This proceedeth of a melancholy and filthy bloud ingendered in the body, which if it be mixt with Salt humors, it causeth the more painful and grievous exulceration, and sometime it cometh of some filthy wound that is not clean∣ly kept, the corrupt matter whereof cankereth other clean parts of the body. It is easie to be known by the description before. The cure whereof according to Martin is thus: First let him bloud in those veins that be next the fore, and take enough of him. Then take of Allum half a pound, of green Copperas, and of white Copperas, of each one quartern, and a good handful of Salt: boil all these things together in fair running water, from a pottle to a quart. And this water being warm, wash the sore with a cloth, and then sprinkle thereon the pow∣der of unsleck't lime, continuing so to do every day once the space of fifteen days; and if you 〈◊〉〈◊〉 that the lime do not mortifie the ranck flesh, and keep it from spreading any further; then take of black Sope half a pound, of Quick-silver half an ounce, and beat them together in a pot, until the Quick-silver be so well mingled with the Sope, as you can perceive none of the Quick-silver as it. And with an Iron slice, after that you have washed the sore with the Strong-water aforesaid, cover the wound with this Ointment, continuing thus to do every day once, until the Canker leave spreading abroad. And if it leave spreading, and that you see the ranck flesh is mortified,

and that the edges begin to gather a skin, then after the washing, dress it with the lime as before, continuing so to do until it be whole. And in the dressing, suffer no filth that cometh out of the sore, to remain upon any whole place about, but wipe it clean away, or else wash it away with warm water, And let the Horse during this cure, be as thinly dieted as may be, and throughly exercised.

Of the Fistula, called of the Italians Fistula.

A Fistula is a deep hollow crooking Ulcer, and for the most part springs of malign humors, ingendered in some wound, sore, or canker, not throughly healed. It is easie to know by the description before. The cure according to Martin is thus: First, search the depth of it with a quill, or with some other instrument of Lead, that may be bowed every way, meet for the pur∣pose. For unless you finde the bottom of it, it will be very hard to cure: And having found the bottom, if it be in such a place as you may boldly cut, and make the way open with a lancet or rasor, then make a slit right against the bottom, so as you may thrust in your finger, to feel whether there be any bone or gristle perished, or spongy or loose flesh, which must be gotten out, and then tent it with a tent of flax dipt in this Ointment: Take of Hony a quartern; and of Verdigrease one ounce beaten into powder. Boil them together, until it look red, stirring it continually, lest it run over; and being luke-warm, dress the tent wherewith, and bolster the tent with a bolster of flax. And if it be in such a place, as the tent cannot conveniently be kept in with a band, then fasten on each side of the hole, two ends of Shoomakers thread right over the bolster to keep in the tent, which ends may hang there as two laces, to tie and untie at your pleasure, renewing the tent every day once until the sore leave mattering. And then make the tent every day lesser and lesser, until it be whole. And close it up in the end, by sprinkling thereon a little sleckt lime. But if the Fistula be in such a place as a man can neither cut right against the bottom, or nigh the same: then there is no remedy, but to pour in some Strong-water, through some quill, or such like thing, so as it may go to the very bottom, and dry up all the filthy matter, dressing him so twice a day, until the Horse be whole.

Of an Aubury.

THis is a great spungy Wart full of bloud, called of the Italians, Moro, or Selfo, which may grow in any place of the body, and it hath a root like a Cocks stone. The cure according to Martin is thus: Tie it with a thread, so hard as you can pull it, the thread will eat by little and little in such sort, as within seven or eight days it will fall away by it self. And if it be so flat as you can binde nothing about it, then take it away with a sharp hot Iron, cutting it round about, and so deep as you may leave none of the root behinde, and dry it with Verdigrease. Russius saith, that if it grow in a place full of sinews, so as it cannot be conveniently cut, away with a hot Iron; then it is good to eat out the core with the powder of Resalgar, and then to stop the hole with flax dipt in the white of an Egge for a day or two; and lastly, to dry it up with the powder of unsleck't Lime and Hony, as before is taught.

Of Wounds.

WOunds come by means of some stripe or prick, and they are properly called wounds, when some whole part is cut or broken. For a wound according to the Physitians, is defined to be a solution, division, or parting of the whole; for if there be no solution or parting, then me thinks it ought rather to be called a bruise then a wound. And therefore wounds are most commonly made with sharp or piercing weapons, and bruises with blunt weapons. Notwithstanding, if by such blunt weapons, any part of the whole be evidently broken, then it ought to be called a wound as well as the other: Of wounds some be shallow, and some be deep and hollow: Again, some chance in the fleshy parts, and some in the bony and sinewie places: And those that chance in the fleshy parts, though they be very deep, yet they be not so dangerous as the other; and there∣fore we will speak first of the most dangerous: If a Horse have a wound newly made, either in his head, or in any other place that is full of sinews, bones, or gristles: First, Martin would have you to wash the wound well with white Wine well warmed: That done, to search the bottom of the wound with some instrument meet for the purpose, suffering it to take as little winde in the mean while as may be.

Then having found the depth, stop the hole close with a clout, until your salve be ready: Then take of Turpentine, of Mel Rosatum, of Oyl of Roses, of each a quartern, and a little unwrought Wax, and melt them together; and if it be a cut, make a handsome roll of clean picked Tow, so long and so big as may fill the bottom of the wound, which for the most part is not so wide as the mouth of the wound: then make another roll greater than that, to fill up the rest of the wound, even to the hard mouth, and let both these rolls be anointed with the ointment aforesaid luke-warm. But if the hurt be like a hole made with some prick, then make a stiffe tent, such a one as may reach the bottom, anointed with the aforesaid Ointment, and bolster the same with a little Tow; And if the mouth be not wide enough, so as the matter may easily run forth, if it be in

such place you may do it without hurting any stnew, then give it a pretty slit from the mouth down∣ward, that the matter may have the freer passage, and in any wise have a special regard, that the tent may be continually kept in by one means or other, as by binding or staying the seme with the ends of Shoomakers thread as is aforesaid. And if the hole be deep, and in such place as you may not then make your tent of a Spunge, and so long as it may reach to the bottom, and the tent, being made somewhat full, with continual turning and wrying of it, you shall easily get it down, and then dtess the wound with this twice a day, cleansing the wound every time with a little white Wine luke-warm. For this Spunge, anointed with the Ointment aforesaid, will both draw and suck up all the filthy matter, and make it so fair within as is possible: and as it beginneth to heal, so make your tent every day lesser and lesser, until it be ready to close up, and never leave tenting it, so long as it will receive a tent, be it never so short. For hasty healing of wounds breedeth Fistula's, which properly be old wounds, and therefore must be cured like Fistula's.

Of Wounds in the fleshy parts.

USe the same Ointment and manner of proceeding as before. And if the wound be large, then to keep in the tent or rolls, you shall be fain to put two or three Shoomakers ends on each side of the sore, leaving them so long as you may tie them together, and loosen them when you will like laces.

Of old Ulcers or Wounds.

TO cure an old Ulcer, as Fistula, Gall, or Botch, or any new received wound, these are the best Salves, and most approved in mine experience: Take of Hony half a pinte, of Deer-sewet two ounces, of Verdigrease beaten into powder as much; boil all these exceeding well upon the fire, then with the same luke-warm, tent or plaister any venemous sore, and it will recure it. If you take of Wax, Turpentine, Oyl of Roses, of Hogs-grease, of each like quantity, and half so much Tar as any one of the other simples; melt all these together, and being well incorporated together, either tent or plaister any wound, and it will heal it. Also, if you take the green leaves of Tobacco bruised, and put them into a green wound, they will heal it: the ashes of Tobacco burnt, if they be strewed upon any sore that is neer skinning, it will also skin it perfectly, and it will incarnate well, if the Ul∣cer be not too deep and dangerous. There be many other Salves, Plaisters, and Unguents which I could set down; but since I have experienced these for most effectual, I omit the others as su∣perfluous.

Of an hurt with an Arrow.

IF the Horse be hurt with an Arrow, tent the hole with Hogs-grease and Turpentine molten toge∣ther, renewing it every day once until it be whole.

Of pulling out Shivers or Thorns.

MArtin saith, that if it be not very deep, Sope being laid unto it all night will make it to appear, so as you may pull it out with a pair of nippers. But if it be very deep, then you must open the place with a knife or lancet, and get it out, and afterward heal up the wound as hath been taught you before. Russius saith, that the roots of Reed being stampt and mingled with Hony, will draw out any thorn or shiver: and so will Snails, as he saith, being stampt and wrought with fresh Butter; and if the place be swoln, he saith it is good to mollifie it with Hogs-grease and Hony, which will asswage any new swelling, that cometh by stripe or otherwise.

Of bruisings or swellings.

MArtin saith, First prick it with a fleam. Then take of Wine lees a pinte, as much Wheat-flowre as will thicken it, and an ounce of Cumin; boil them together, and lay this somewhat warm unto it, renewing it every day once until the swelling either depart, or else come to a head. And if it do, then lance it, and heal it up as a wound.

Of Sinews cut, prickt, or bruised.

TAke of Tar, and Bean-flowre, and a little Oyl of Roses, and lay it hot unto the place. And if this do no good, then take Worms and Sallet Oyl fryed together, or else the Ointment of * 1.1483 Worms, which you shall have at the Apothecaries, and one of these will knit it again, if it be not clean asunder.

How to cure a wound made with Harquebush-shot.

MArtin saith, First seek with an instrument whether the pellet remain within or not, and if it do, you must get it out with an instrument meet for the purpose. Then to kill the fire: Take a little Vernish, and thrust it into the wound with a feather, anointing it well within with the fea∣ther, and after that, stop the mouth fair and softly with a little soft flax, to keep the winde out, and on the outside, charge all the swelling with this charge: Take of Bole-armony a quartern, of Lin∣seed beaten into fine powder half a pound, of Bean-flowre as much, and three or four broken Egges, shels and all, and of Turpentine a quartern, and a quart of Vinegar, and mingle them well toge∣ther over the fire, and being somewhat warm, charge all the sore place with part thereof, and im∣mediately clap a cloth, or a piece of leather upon it, to keep the wound from the cold air, conti∣nuing both to anoint the hole within with Vernish, and also to charge the swelling without, the space of four or five days, and at the five days end leave anointing of it, and tent it with a tent reaching to the bottom of the wound, and dipped in Turpentine and Hogs-grease molten together, renewing it every day twice until it be throughly killed, which you shall perceive by the matter∣ing of the wound, and by falling of the swelling: for so long as the fire hath the upper hand, no thick matter will issue out, but only a thin yellowish water, neither will the swelling asswage. And then take of Turpentine, washed in nine several waters, half a pound, and put thereon three yolks of Egges, and a little Saffron, and tent it with that Ointment, renewing it every day once un∣til the wound be whole.

Of burning with Lime or any other fiery thing.

MArtin saith; First wash away the Lime, if there be any, with warm water. Then kill the fire with Oyl and Water beaten together, dressing him so every day until it be all raw, and then anoint it with Hogs-grease, and strew thereupon the powder of slecked lime, dressing him so every day once until it be whole.

Of the biting of a mad Dog.

IF a Horse be bitten with a mad Dog, the venom of his teeth will not only pain him extremely, but also infect all his bloud, and make him to dye mad. The cure according to the old Wri∣ters is thus: Take of Goats dung, of flesh that hath laid long in Salt, and of the herb Ebulus, cal∣led of some Danewort, of each half a pound, and forty Walnuts. Stamp all these things together, and lay thereof unto the sore, and this will suck out the venom, and heal the wound. It is good also to give the Horse Treacle, and Wine to drink: yea, and some would have the sore place to be fiered with a hot Iron.

Of hurts by tusks of a Boar.

IF a Horse be hurt with the tusk of a Boar, say Vitriol, and Copperas thereunto; and the powder of a Dogs head being burned, but let the tongue be first pulled out and cast away.

To heal the biting or stinging of Serpents.

LAurentius Russius saith; Take a good quantity of the herb called Sanicula, stamp it, and distem∣per it with the milk of a Cow, that is all of one colour, and give him that to drink, and that will heal him.

Another Medicine for the same purpose.

MAke a plaister of Onions, Hony and Salt, stampt and mingled together, and lay that to the sore place, and give the Horse Wine and Treacle to drink. Absyrtus would have you to give him white Pepper, Rhue, and Thyme, to drink with the Wine.

Of drinking of Horse-leaches.

IF a Horse chance to drink Horse-leaches, they will continually suck his bloud, and kill him. The remedy, according to Absyrtus, is to pour Oyl into the Horses mouth, which will make them to fall away and kill them.

Of swallowing down Hens dung.

IF a Horse swallow down Hens dung in his Hay, it will fret his guts, and make him to avoid filthy matter at the fundament. For remedy whereof, Absyrtus would have you to give him drink made of Smallage-seed, Wine, and Hony, and to walk him throughly upon it, that he may empty his belly.

Of Lice, and how to kill them.

THey be like Geese Lice, but somewhat bigger, they will breed most about the ears, neck, and tail, and over all the body. They come of poverty, and the Horse will be * 1.1484 alwayes rubbing, and scratching, and will eat his meat, and not prosper withal, and with rub∣bing he will break all his mane and tail. The cure, according to Martin, is thus; Anoint the place with Sope and Quicksilver, well mingled together, and to a pound of Sope, put half an ounce of Quicksilver.

Of Lousiness.

THere be Horses that will be Lousie, and it cometh of poverty, cold and ill keeping, and it is oftnest amongst young Horses, and most men take little heed unto it, and yet they will die thereon. * 1.1485 The cure is, to wash them three mornings together in Stau-aker and warm water.

How to save Horses from the stinging of flies in Summer.

ANoint the Horses coat with Oyle, and Bay-beries, mingled together, or tie to the headstal of his collar, a sponge dipt in strong Vinegar, or sprinkle the stable with water wherein Herb-grace hath been laid in steep, or perfume the stable with Ivie, or with Calamint, or with Gith burned in a pan of coles.

Of bones being broken out of joynt.

FEw or none of our Farriers do intermeddle with any such griefs, but do refer it over to the Bonesetter, whose practised hand, I must needs confesse, to be needful in such business. Not∣withstanding, for that it belongeth to the Farriers art, and also for that the old writers do make some mention thereof, I thought good not to passe it over altogether with silence. Albeit, they speak only of fractures in the legs beneath the knee. For they make little mention or none of bones above the knee, taking them to be incurable, unlesse it be a rib, or such like. If a bone then be broken in the leg, it is easie to perceive, by feeling the roughness and inequality of the place grieved, one part being higher then another. The cure whereof, according to Absyrtus and Hierocles, is in this sort:

First put the bone again into his right place: that done, wrap it about with unwash't wool, bin∣ding it fast to the leg with a small linnen roller, soaked before in Oyl and Vinegar mingled together. And let that roller be laid on as even as is possible, and upon that again lay more wool dipt in Oyl and Vinegar, and then splent it with three splents, binding them fast at both ends with a thong, and let the Horses leg be kept straight, and right out, the space of forty days, and let not the bonds be loosened above three times in twenty days, unless it shrink, and so require to be new drest, and bound again. But fail not every day once, to pour on the sore place, through the splents, Oyl and Vine∣gar mingled together. And at the forty dayes end, if you perceive that the broken place be ••owdered together again with some hard knob or gristle; then loosen the bonds, so as the Horse may go fair and softly, using from that time forth to anoint the place with some soft grease or Ointment.

Of broken bones.

I Have not for mine own part had any great experience in broken bones of a Horse, because it chanceth seldom, and when it doth chance, what through the Horses brutish unruliness, and * 1.1486 the immoderate manner of the act, it is almost held incurable; yet for the little experience I have, I have not found for this purpose any thing so soverain or absolute good, as Oyl of Mandrag, which applyed, conglutinateth and bindeth together any thing, especially bones being either shivered or broken.

Of bones out of joynt.

IF a Horses knee or shoulder be clean out of joynt, and no bone broken, Martin saith the readiest way is, to bind all the four legs together, in such sort as hath been taught before in the Chapter of * 1.1487 Incording, and then to hoise the Horse somewhat from the ground, with his heels upward, so shall the weight and poise of his body, cause the joynt to shoot in again into the right place: for by this means he pleasured not long since a friend and neighbour of his, who going with his Cart from S. Albons, towards his own house, his Thiller fell and put his shoulder clean out of joynt, so as he was neither able to rise, nor being holpen up, could stand on his legs: to which mischance Martin being called, made no more ado, but taking his friends Cart-rope, bound the Horses legs all four together, and with a lever being staid upon the Cart wheel, they putting their shoulders to the other end, hoised up the Horse clean from the ground, the poise of whose body made the bone to return into

his right place, with such a loud knack or crack, as it might be heard a great way off, and the Horse immediately had the use of his leg, so as he drew in the Cart, and went also safe home without com∣plaining thereof ever after.

Certain receipts of Plaisters, very good for broken bones, taken out of the old Authors, writing of Horse-leach craft.

TAke of Spuma argenti, of Vinegar, of each one pound, of Sallet Oyl half a pound, of Ammoniacum, and Turpentine, of each three ounces, of Wax, of Rosin, of each two ounces, of Bitumen, of Pitch, of Verdigrease, of each half a pound. Boyl the Vinegar, Oyl and Spuma argenti together, until it wax thick, then put thereunto the Pitch, which being molten, take the pot from the fire, and put in the Bitumen, without stirring it at all, and that being also molten, then put in all the rest, and set the pot again to the fire, and let them boyl all together until they be all united in one: that done, strain it, and make it in a plaister form, and this is called Hierocles Plaister.

Another receit for broken bones.

TAke of liquid Pitch one pound, of Wax two ounces, of the purest and finest part of Frankincense one ounce, of Ammoniacum four ounces, of dry Roses, and of Galbanum, of each one ounce, of Vinegar two pintes. Boyl first the Vinegar and Pitch together, then put in the Ammoniacum, dissolved first in Vinegar, and after that, all the rest of the aforesaid drugs, and after they have boyled toge∣ther, and be united in one, strain it, and make it plaisterwise, and this is called Emplastrum flavum, that is to say, the Yellow plaister.

An Ointment for broken bones.

TAke of old Sallet Oyl a quart, and put thereunto of Hogs grease, of Spuma nitri, of each one pound, and let them boyl together until it begin to bubble above, and let this ointment be very warm when you use it.

Hitherto of all the diseases belonging to a Horse. Now therefore my promise was made unto you to speak of those things wherein the cure of all diseases do consist, that is to say, in letting of bloud, in taking up of veins, in purging, and in giving the fire; yea, and also order it self bindeth me to treat of the said things presently, and first of letting bloud.

In how many veins a Horse may be let bloud, and to what end.

AS touching the order, time of the year, Moon, and day, and other circumstances belonging to letting of bloud, we have sufficiently spoken already in the keepers Office, in the 22 Chapter. It resteth therefore here to shew you what veins should be opened when the Horse is sick of any dis∣ease, according to Vegetius opinion. But first I will rehearse unto you once again, in how many veins a Horse may be let bloud, and the rather for that I follow Vegetius. A Horse then may be let bloud in the two Temple veins. Item, in the two eye veins, which are easie to finde in the face of the Horse, somewhat beneath the eyes. Item, in the two palat veins of the mouth. In the two neck veins. Item, in the two palat veins which are in the breast. Item, in the two fore thigh veins. Item, in the four shakle veins before. Item, in the two toe veins before. Item, in the two side veins, which may be otherwise called flank veins. Item, in the tail vein. Item, in the two hanch veins. Item, in the two hough veins. Item, in the four shakle veins behind. Item, in the two toe veins behind; so that by this account, a Horse may be let bloud in 31 veins. All which veins are easie enough to know, because that every one lyeth in a little gutter, which by feeling softly with your finger, you shall finde im∣mediately.

And Vegetius saith, that if any Horse be pained with any grief in his head, as with ach, heaviness, frenzy, falling-evil, or such like, then it is good to let him bloud in the two temple veins with a fleam. If his eyes be waterish, bloudshotten, or grieved with pin, web, or haw, then it is good to strike the eye vein with a fleam. If he have any heaviness or weariness of body, or be diseased in the throat with the strangullion, quinzie, or swelling of the arteries, either within or without, then it is good to let him bloud in the mouth, in the palat veins with a Cornet. If he be vexed with an Ague, or with ony other disease universally hurting the body, then let him bloud in the neck veins. If his grief be in the lungs, liver, or in any other inward member, then let him bloud in the brest veins, which we called before the palat veins. If he be grieved in the shoulder, then let him bloud in the fore-thigh veins above the knee with a lancet, and that very warily, because that place is full of sinews, and if he be grieved in his joynts, then let him bloud in the shakle veins, and that warily, because that place is also full of sinews.

And if he be foiled on his fore-feet, by foundering or otherwise, then let him bloud in the toe veins, making way first with your drawer, or Cornet in the hoof to come to the vein. If he be diseased in the kidnies, reins, back, or belly, then let him bloud in the flank veins, and in the tail. If he hath any grief in his hips, or houghs, then let him bloud in the hip or hough veins. And if

his hinder-legs, joynts, or feet be grieved, then let him bloud in the shakel veins, and toe veins, as is aforesaid.

The order of taking up Veins, and wherefore it is good.

THe order observed by Martin, is in this sort; First, if the Horse be very curst and shrewd, then cast him upon a dunghil, or some straw, then having found the vein that you would take up, * 1.1488 marke well that part of the skin which covereth the vein, and pull that somewhat aside from the vein with your left thumb, to the intent you may slit it with a Rasor, without touching the vein. And cut no deeper then only through the skin, and that longst wise, as the vein goeth, and not above an inch long. That done, take away your Thumb, and the skin will return again into his place, right over the vein, as it was before. Then with a Cornet uncover the vein and make it up, and being bare, thrust the Cornet underneath it, and raise it up, so as you may put a Shoomakers threed underneath, somewhat higher then the Cornet, to knit the vein when time is. And if your Cornet had a hole in the small end to put in the threed, it should be the easilier done. Then the Cor∣net standing so still, slit the vein longst wise that it may bleed, and having bled somewhat from above, then knit it up with a sure knot, somewhat above the slit, suffering it to bleed only from beneath, and having bled sufficiently, then knit up the vein also beneath the slit with a sure knot, and fill the hole of the vein with Salt, and then heal up the wound of the skin with Turpentine and Hogs grease mol••en together, and laid on with a little Flax. The taking up of veins is very necessa∣ry, and doth ease many griefs in the legs: for the taking up of the fore-thigh veins easeth Farcins, and swellings of the legs; the taking up of the shakel veins before, easeth the Quitter-bone and swelling of the joynts, scabs, and cratches. The taking up of the hinder veins, helpeth the Farcin, Swellings, and both the Spavens; the taking up of the shakel veins behind, helpeth swelling of the joynts, the pains, and kibed heels, and such like diseases.

Of Purging with Purgation or Glyster.

PUrgations is defined by the Physitians, to be the emptying or voiding of superfluous humors, annoying the body with their evill quality. For such humors bring evill juyce and nutriment, called of the Physitians Cacochymia, which when it will not be corrected or holpen with good diet, alteration, nor by the benefit of nature and kindly heat, then it must needs be taken away by Pur∣gation, Vomit, or Glyster. But forasmuch as Horses are not wont to be purged by Vomit, as men be, I will speak here only of Glysters and Purgations. And first because a Horse is grieved with many diseases in his guts, and that nothing can purge the guts so well as a Glyster, and especially the thick guts, I wish that our Farriers would learn to know the diversities of Glysters, to what end they serve, and with what drugs or simples they should be made, for as the disease requireth, so must the Glyster be made; some to allay griefs and sharpness of humors, some to binde, some to loosen, some to purge evill humors, some to cleanse Ulcers: but our Farriers use Glysters, only to loosen the belly, and for no other purpose; yea, few or none do that unlesse it be Martin, and such as he hath taught, who is not ignorant that a Glyster is the beginning of purgation. For a Glyster, by cleansing the guts, refresheth the vital parts, and prepareth the way before. And there∣fore whensoever a Horse is surfeited and full of evill humors, needing to be purged, and specially be∣ing pained in the guts, I would wish you to begin first with a Glyster, lest by purging him by medi∣cine upon the sudden, you stir up a multitude of evill humors, which finding no passage downward, because the guts be stopt with winde and dregges, do strike upwards, and so perhaps put the Horse in great danger.

But now you shall understand, that Glysters be made of four things, that is to say, of Decoctions, of Drugs, of Oyls, or such like unctious matters, as Butter and soft grease, and fourthly of divers kindes of Salt to provoke the virtue expulsive. A Decoction is as much to say as the broth of cer∣tain hearbs or simples boyled together in water till the third part be consumed. And sometime in stead of such Decoction, it shall be needful perhaps to use some fat broth, as the broth of Beef, or of Sheeps heads, or Milk, or Whay, or some other such like liquor, and that perhaps mingled with Hony or Sugar, according as the disease shall require, the Glyster to be either Lenitive, that is to say, easing pain; or Glutinative, that is, joyning together; or else Abstersive, that is to say, clean∣sing or wiping away filthy matter, of which Decoction of broth being strained, you shall need to take three pintes or a quart at the least. And then into that, you may put such drugs as shall be needful to the weight of three or four ounces, according as the simples shall be more or lesse vio∣lent. Of Oyl at the least half a pinte, and of Salt two or three drams, and then to be ministred luke-warm with a horn or pipe made of purpose, when the Horse is not altogether full panched but rather empty, be it either in fore-noon, or after-noon. And as touching the time of keeping Glysters in the body, you shal understand, that to Glysters abstersive half an hour or lesse may suffice to Glysters Lenitive, a longer time if it may be: and to Glysters Glutinative, the longest time of all 〈◊〉〈◊〉 most needful.

Of Purgations.

PUrgations for Men may be made in divers sorts and forms; but Horses are wont to be purged only with pils, or else with purging powders put into Ale, Wine, or some other liquor. But * 1.1489 the simples whereof such pils or powders be made, would be chosen with judgement and aptly ap∣plyed, so as you may purge away the hurtful humors, and not the good. Learn first therefore to know with what humor or humors the Horse is grieved, be it Choler, Flegm, or Melancholy, and in what part of the body such humors do abound: then what simples are best to purge such humors, and with what property, quality, and temperament they be indued. For some be violent and next cousins to poy••on, as Scammony, or Coloquintida. Some again are gentle, and rather meat than me∣dicines, as Monna, Cassia, Whay, Prunes, and such like. And some again be neither too violent, nor too gentle, but in a mean, as Rhubarb, Agarick, Sene, Aloes. The old men did use much to purge Horses with the pulp of Coloquintida, and sometime with the roots of wilde Cowcumber; and some-time with the broath of a sodden Whelp mingled with Nitrum, and divers other things, whereof I am sure I have made mention before in the curing of Horses diseases.

Notwithstanding I would not wish you to be rash in purging a Horse after the old mens ex∣ample. For as their simples many times be very violent, so the quantities thereof by them prescri∣bed are very much, and dangerous for any Horse to take in these days, in the which neither man nor beast, as it seemeth, is of such force or strength as they were in times past. And therefore when∣soever you would purge him with such like kindes of Purgations as Martin useth. whereof you have example before in divers places; and whensoever you list for knowledge sake to deal with other simples, to prove them first upon such Jades as may well be spared. For whosoever mindeth to purge a Horse well, that is, to do him good and no hurt, had need to consider many things: as the nature of the Horses disease, and the Horses strength: also the nature, strength and quantity of the me∣dicine that he ministreth: the Region, or Countrey, the time of the disease, the time of the year and day. For as the diseases and evil humors causing such diseases are divers, so do they require to be purged with divers medicines, diversly compounded, wherein consisteth a point of Art to be learn∣ed at the Physitians hands, and not at mine.

Again, weak, delicate, and tender Horses may not be purged in such sort, as those that be of a strong sturdy nature. And therefore in such cases the quality and quantity of the simples is not a little to be considered; neither is the hotness or coldness of the Region to be neglected, nor the time of the disease. For some require to be purged in the very beginning some not until the matter be throughly digested: and though the disease proceed perhaps of cold, and cold humors, yet a man may not minister such hot things in Summer, as he would do in Winter, nor in the con∣trary case, such cold things in Winter as he would in Summer. And therefore the time and season of the year is also to be observed: yea the day and time of the day. For the more temperate the day is, the better; not in an extreme hot day, for making the Horse to faint; nor yet when the winde bloweth in the cold North, for that will stop and hinder the working of the medicine, but ra∣ther in a temperate moist day, when the winde is in the South, if it may be; for that will further and help the working of the medicine, and make the body loose and soluble.

Again for a Horse, whether you purge him with pils or drink, it is best for him (as Martin saith) to take them in the morning, after that he hath fasted from meat and drink all the night before. And having received his medicine, let him be walked up and down, one hour at the least, and then set him up, and suffered to stand on the bit two or three hours without any meat, but in the mean time see that he be well littered, and warm covered: and at three hours end, offer him a little of a warm mash made with Wheat-meal, or with Bran or else with ground mault. Give him little meat, or none until he be purged: all which things have been shewed you before in divers places, and therefore I think it not good to be tedious unto you with often recital thereof.

Of Cauterization, or giving the fire, as well actual as potential.

FOrasmuch as the Fire is judged of all the old Writers to be the chiefest remedy, and as it were the last refuge in all diseases almost whereunto a Horse is subject, I thought good therefore to talk of it in this place; and the rather, for that few or none of our Farriers, unless it be Martin, or such as have been taught, do know how to give the fire, or to what end it serveth. But first you shall understand, that according to the learned Chirurgeons, yea, also according to my old Authors, there be two kindes of Cautery, the one actual, and the other potential. The Cautery actual is that which is done only by fiering of the grieved place with a hot Iron. The potential Cautery is done by applying unto the grieved place some medicine corrosive, putrifactive, or caustick. But we will speak first of the actual Cautery, shewing you wherefore it is good, then of what metal and fashion your instrument should be made, and finally how and when to use them.

Avicen saith, that an actual Cautery moderately used, is a noble remedy to stop corruption of members, to rectifie the complexion of the same, and also to stanch bloud. Howbeit you must beware (saith he) that you, touch not the sinews, cords, or ligaments, lest the member be weakened, or that the Cramp ensueth. Vegetius also writing of Horse-leach-craft, praiseth the actual Cautery very much, speaking in this sort: The actual Cautery saith he, bindeth toge∣ther

parts loosened, it doth attenuate parts blown and puffed up, it dryeth up superfluous moisture, it looseneth and divideth evill matter gathered together into knots, it asswageth old griefs, it recti∣sieth those parts of the body that are corrupted by any manner of way, reducing them to their pristine estate, and suffereth no superfluity to grow or increase, for the skin being opened with a hot iron, all kind of corruption by virtue of the fire is first digested and ripened, and then dissolved, so as the matter doth issue out at the holes, whereby the member or part before offended is now heased; and eased of all pain and grief; yea the holes being once closed and clean shut up, that place is stronger and better knit, and covered with a tougher skin then ever it was before.

Now as touching the instrument whereof, and of what fashion they should be made, you shall un∣derstand, that Vegetius and the other old Writers would have them to be made of Copper, praising that metal to be far better to burn with, then Iron▪ The Chirurgions for mans body do praise Gold and Silver; but as for the fashion of the Irons, it is to be referred to the kind of sore place and grieved, wherewith you have to deal, according to the diversity whereof, the instruments are to be made of divers fashions, as some with searing Irons with sharp edges, and some with blunt and broad edges, some like right, and some like crooked Bodkins, and some like hooks and sickles, and some with a great Button, and some with a small Button at the one end; in making whereof, the Farriers judgement is most needful, who ought to be so skilful as he may be able to make all manner of Irons that he should occupie, and to alter them according as need shall require. And therefore I thought good only here to speak of the common drawing Iron, and of the Button Iron, like in form to those tha•• Martin useth, referring all the rest to your own judgement, and specially sith you have been fully instructed before of what sort they should be made meet to serve your turn in any disease.

Now as touching the use of the instruments, two things are specially to be considered, that is the heating of the Iron, and the bearing of the hand. For the back of the Iron may not be red hot, but only the edge, for fear of yeelding too much heat. And therefore though it be made red hot at the first, yet it shall be good before you occupie it, to cool the back of the instrument in water; and as touching the bearing of the hand, more evenly and lightly it is done, the better and that according as the fineness and thinness of the skin shall require, which is to be judged by the hair. For if the hair be short and fine, then it is a signe of a fine skin, if long and rough, then it be∣tokeneth a thick skin. The fine skin requireth the lighter hand, and not to be burned so deep as the thick skin, yet both must be burned until they look yellow. But the fine skin will look yel∣low with lesser burning then the thick skin. For the thick skin with his long hair doth choke the fire, and therefore requireth a more heavy hand: yea, and more often heating of the instrument then the thin skin doth, and be sure to draw alwayes with the hair, and not against the hair, in what forme and in what manner of lines hath been taught you before; for those must be made either long, short, deep, shallow, right-crooked, or over-thwart, according as the disease doth require: you have learned also how to allay the heat of the fire, after such drawing. And therefore I have no more to say here, but only to admonish you according to Vegetius precepts, not to fire any sinewie place, nor bone that is broken or out of joynt, for fear of weakning the whole member, not to bear so heavie or uneven hand, as you should thereby deform or misfashion any part of the Horse, nor be too hasty in giving the fire, but to attempt first all other convenient remedies, and when no∣thing else will help to make the fire your last refuge, and yet not so much to neglect it and abhor it, like the ignorant sort, as you will not use it when need requireth, for lack whereof many Horses go lame, and uncured of divers diseases. Practise your selves therefore in giving the fire at needful times with judgement and discretion, so shall you do it to the Horses benefit, and to your own great praise and profit.

Of Cauteries Potential.

CAuteries Potential, as Johannes Vigo saith, are medicines Corrosive, Putrifactive and Caustick. This word Corrosive, is derived of the Latin word Corrodo, which is as much to say, as to gnaw and fret; and of such Corrosives, some be simple and some compound. The simple, as Vigo saith, be such as these be, Roch Alum, as well burnt as not burnt, spunge of the Sea somewhat burnt, Lime, red Coral, powder of Mercury. Compound Corrosives be these, Ʋnguentum Apostolorum, Ʋnguentum Aegyptiacum, Ʋnguentum Ceraceum. Medicines Putrifactive, called of the learned sort, Septica, according to Avicen, be those that have strength to corrupt the complexion of the member, and to induce any scar like dead flesh, causing great pain; yea and Fevers, and therefore ought not to be ministred but to strong bodies and in strong diseases, as in Carbuncles, Cankers, Ulcers, and such like, and they be these, Arsenicke, Sublimat, Resalgar, and otder medicines compound therewith. Silvius also addeth thereunto Sandaraca, Chrysocolla, and Aconitum, but he doth not agree with Avic••n in the description of the putrifactive medicines: For he saith, that they have little pain or none▪ neither be they so hot and drie as those that are called Escharotica; that is to say, Crustive: which be hot in the fourth degree, and do breed a crust and scar, and cause great pain, as unsleck't Lime, and the burned dregs of Wine: wherefore it seemeth that Avicens description belongeth rather to the crustive then to the Putrifactive medicines.

Notwithstanding, I must needs say that our Chirurgions and also Farriers, do finde both Arsenicke and Resalgar, to be so sharp, hot and burning things, as when they minister the same to any part of

the body, they are forced to allay the sharpness thereof: the Chirurgions with the juice of Plan∣tain, or Daffadil, or else of House-leek, the Farriers with Hogs grease. Medicines Caustick, that is to say, Burning, are those whose operation are most strong and incline to the nature of the fire, and yet more easily allayed as Vigo writeth, then the medicines Putrifactive, and therefore may be more safely used. They be made as he saith, of strong lie, called Capite〈…〉〈…〉um, or Magistra, of Vitriolae Ro∣man••, Sal Nitri, Aqua fortis, of this sort be all those which Vigo calleth the blistering medicines, as Apium, Cantharides, C••clamine, Onions, strong Garlick, Melanacardinum, the stones or grains of Vitis Alba, otherwise called Brionie. Moreover, Vigo maketh every one of these Cauteries Potential to excell one another, as it were by certain degrees, saying, that Corrosives be weaker then putrifa∣ctives, and Putrifactives be weaker then Causticks, and therefore Corrosives work in the upper part, and in soft flesh; Putrifactives, in hard flesh and deep. But Causticks have power to break the skin in hard flesh, and do enter most deeply. The use of the most part of which things have been taught you before in sundry places, according to Martins experience.

And therefore I leave to trouble you any further, wishing you that are desirous to know any more of those matters, to read Taugant••us writing Depiroticis; and Silvius de medicamentorum compositione; and John Vigo writing of Surgery, Englished but few years since. But the old writers, so far as I can judge by the words of Absyrius, and others, that write of Horse-leach craft, do apply this word Caustick, to such medicines as are astrictive, and binding, called of Martin and other Farriers in these dayes, binding charges, as may well appear by the composition and use here following, re∣cited by Vegetius in this sort.

The receipt of a Caustick used by Chiron, to dry up the superfluous moisture, and to bind parts loosened, and to strengthen parts weakned.

TAke of Bitumen Judaicum two pound, of Bitumen Apollonii two pound, of the purest part of Fran∣kincense six ounces, of Bdellium Arabicum two ounces, of Deers sewet two pound, of Populeum two ounces, of Galbanum two ounces, of the drops of Storax two ounces, of common Wax two pound, of Resin Gabial one pound, of Viscus It••lic•••• three ounces, of Apoxima two ounces, of the juyce of Hysop two ounces, of the drops of Armoniack two ounces, of Pitch one pound.

Another Caustick used by Pelagonius, to dry up Swellings, Bladders, Wind-gals and Splents in the legs and joynts.

TAke Virgin Wax one pound, of Rosin two pound and a half, of Galbanum three ounces, of Asphaltum Judaicum two pound, of Mirrhe secondary two pound, of Bitumen one pound, of Armoniack six ounces, of Gostas six ounces. Boyl all these things together in an earthen pot, saving the Asphaltum, Armoniack and Costum, which being first ground like fine flowre, must be added unto the other things, and after that they have been boyled and cooled, and then boiled all together again, and well stirred, so as they may be incorporated together, and made all one substance. These kindes of Emplaisters or Ointments ought in my judgement to be so called, as I said before, rather binding charges, then Caustick medicines, because there be no such extreme Corrosive or burning simples in these, as are before recited. Notwithstanding I refer my judgment to those that be better learned, and so end for being over tedious. For if I would, I could take very good occasion here to speak of divers other medicines, whereof some are called Anodyna, easing pain and grief. Martin calleth them Linoges, which are made of Linseed, Camomile, soft grease and such like things, as are hot in the first degree; some again are called Narcotica, that is to say, astonying or bringing to sleep, as those that are made of Opi〈…〉〈…〉, Mandragora, Poppie, and such like cold and grosse things. And some are called Sarcotica, that is, Breeding flesh, as Barly flowre and Prankincense. And many other kinds of Emplaisters, Ointments, waters and salves, which would occupy a book of no small volum, to be written hereafter by some other perhaps, if not by my self. And in the mean time, let this that I may have already written suffice.

Of the Anticor.

AN Anticor cometh of superfluity of evill-bloud or spirit in the arteries, and also of inflamation * 1.1490 in the liver, which is ingendered by means of too choise keeping, and overmuch rest, which choaketh the vital power, and occasions unnatural swellings in the brest, which if they ascend up∣ward and come into the neck, they are instantly death. The cure whereof is in this sort; Let him bleed so as he may bleed abundantly, then with a sharp knife in divers places cut the swelling: which done, set a cupping-glasse thereon, and cup it till the glasse filled with foul water fall away it self; then give the Horse to drink three mornings together a pinte of M〈…〉〈…〉esie well stirred with Cina∣mon, Licoras, and a little B••zar stone, and during his sickness, let his drink be warmed, and mingled with either Bran or Malt.

Of the Cords.

THe Cord is a disease that maketh the Horse stumble, and many times fall, and they appear in a Horses fore-legs: this is the cure thereof; Take a sharp knife, and cut a slit even at the top of his nose, just with the point of the gristle, open the slit being made, and you shall perceive a white string, take it up with a Boars tooth, or some crooked bodkin, and cut it in sunder, then stitch up the slit and anoint it with Butter, and the Horse doubtless shall be re∣covered.

Of the Millets.

THe Millets is a grief that appeareth in the Fetlocks behind, and causeth the hair to shed, three or four inches long, and a quarter of an inch in breadth, like as it were bare and ill to cure. But thus is the cure; First wash it well with wrong lie, and rub it till it bleed, then binde unto it Hony, unsleck't Lime, and Deers sewet, boyled and mingled together, this do for the space of a week, and it shall be whole.

Of the Serew.

A Serew is a foul sorance, it is like a Splent, but it is a little longer, and is most common∣ly on the outside of the fore-leg, as the Splent is on the inside. The cure is thus; Take two spoonfuls of strong Wine Vinegar, and one spoonful of good Sallet Oyl, mingle them together, and every morning bestow one hour in rubbing the sorance with it altogether downward till it be gone, which will not be long in going.

The medicines arising out of Horses.

THe Grecians have written nothing at all concerning wilde Horses, because in their Countrey there was none of them usually bred or gotten: yet notwithstanding the same we ought * 1.1491 to think that all medicines or any other things, which do proceed from them, are more strong in operation, and have in them greater force and power then any common Horses have, as it falleth out in all sorts of other beasts.

The bloud of a Horse (as Pliny affirmeth) doth gnaw into dead flesh with a putrifactive force; the same vertue hath the blood of Mares, which have been covered by Horses: Also the bloud of a Horse (but especially of one which is a breeder) doth very much make and help against im∣postumes, and small bunches which do arise in the flesh. Moreover it is said that the bloud of a young Asse is very good against the Jaundies, and the over-flowing of the gall, as also the same force and effect is in the bloud of a young Horse. The Horse-leaches do use the bloud of Horses for divers diseases which are incident unto them, both by anointing or rubbing the outward parts, as also within their bodies.

Furthermore if one do cut the veins of the palat of a Horses mouth, and let it run down into his belly, it will presently destroy and consume the maw or belly-worms, which are within him. * 1.1492 When a Horse is sick of the Pestilence, they draw bloud out of the veins in his spurring place, and mingling the same upon a stone with Salt, make him to lick it up. The bloud of a Horse is also mingled with other medicines, and being anointed upon the armes and shoulders of men or beasts, which are broken or out of joynt, doth very much help them. But a Horse which is weary or tyred, * 1.1493 you must cure after this manner; First, draw some bloud out of his matrix or womb, and mingle it with Oyl and Wine, and then put it on the fire till it be luke-warm, and then rub the Horse all over against the hairs.

If the sinews of Horses do wax stiffe or shrink in together, it is very necessary that the sick parts should be anointed with the hot bloud which doth proceed from him, for Horses also which are fed * 1.1494 in the field use their flesh and dung, against the biting and stinging of Serpents.

We do also finde that the flesh of Horses being well boiled is very medicinable for divers dis∣eases. Moreover it is very usuall and common with the women of Occitania to take the fat or grease * 1.1495 of Horses to anoint their heads to make the hair of their heads multiply and increase; and certain later Physitians do mingle the marrow of a Horse with other Ointments for a remedy against the Cramp.

The marrow of a Horse is also very good to loosen the sinews which are knit and sastned toge∣ther, but first let it be boyled in Wine, and afterwards made cold, and then anointed warmly either by the fire or Sun. If a Horse do labor in that kinde of impostume which they vulgarly call the Worm, either any where as well as in the nose, they do open the skin with a searing iron, and do sprinkle Verdigrease within the Horses mouth being brent, and being added thereunto sometimes the seed of Henbane.

The teeth of a male Horse not gelded, or by any labour made feeble, being put under the * 1.1496 head, or over the head of him that is troubled or starteth in his dream, doth withstand and resist all unquietness which in the time of his rest might happen unto him. Pliny also doth assent that flowre doth heal the soreness of a Horses teeth and gums, and the clefts and chinks of a Horses feet.

The teeth also of a Horse is very profitable for the curing of the Chilblanes which are rotten and * 1.1497 full of corruption when they are swollen full ripe. Marcellus saith, that the tooth of a Horse being beaten and crushed into very small powder, and being sprinkled upon a Mans genital doth much profit and very effectually help him: but the teeth which were first ingendred in a Horse, have this virtue in them, that if they should touch the teeth of Man or Woman who are molested and grieved with the tooth-ach, they shall presently find a final end of their pain: if in the like manner a childe do kisse the nose or snowt of a Horse, he shall never feel pain in his teeth, neither at any * 1.1498 time shall the childe be bitten by the Horse.

The teeth which do first of all fall from Horses, being bound or fastned upon children in their infancy, do very easily procure the breeding of the teeth, but with more speed and more effectually if they have never touched the ground, wherefore the Poet doth very well apply these Verses, saying;

Collo igitur molli dentes nectentur equini, Qui prima suerint pullo crescente cadu••i.

It is also said, that if the hair of a Horse be fastned unto the House of a mans enemy it will be a means that neither little flies or small gnats shall flie by his dwelling place or aboad. The tongue of a Horse being never accustomed unto wine, is a most present and expedient medicine to allay or cure * 1.1499 the milt of a Man or Woman (as Caecillus Bion reporteth unto us, that he learned it of the Barbari∣ans.) But Marcellus saith, that the Horse tongue ought to be dryed and beaten into small powder, and put into any drink, except wine only, and forthwith it will shew the commodity which riseth thereupon, by easing either Man or Woman, of the pain of the Spleen or Milt divers also do think that a Horses tongue used after this manner, is a good means or preservative against the biting of Serpents or any other venemous creatures.

But for the curing of any sores or griefs in the inward parts, the genital of a Horse is most of all commended: for as Pliny supposeth, this genital of a Horse is very medicinable for the loosing of the * 1.1500 belly, as also the bloud, marrow, or liver of a Goat, but these things do rather dry up and close the belly (as before we have taught) concerning the Goat.

In the heart of Horses there is found a bone, most like unto a Dogs tooth, it is said that this doth drive away all grief or sorrow from a mans heart, and that a tooth being pulled from the cheeks or jaw bones of a dead Horse doth shew the full and right number of the sorrowes of the party so grieved. The dust of a Horse hoof anointed with Oyl and Water, doth drive away im∣pollumes * 1.1501 and little bunches which rise in the flesh, in what part of the body soever they be•• and the dust of the hoof of an Asse anointed with Oyl, Water and hot urine, doth utterly expell all Wens and kernels which do rise in the neck, arme-holes, or any other part of the body, of either man or woman.

The genital of a gelded Horse dryed in an Oven, beaten to powder, and given twice or thrice in a little hot broth to drink unto the party grieved, is by Pliny accounted an excellent and approved remedy for the seconds of a woman. The soam of a Horse, or the dust of a Horse hoof dryed, is very good to drive away shamefastness, being anointed with a certain titulation. The scrapings of the * 1.1502 Horses hoofs being put in wine, and poured into the Horses nostris, do greatly provoke his urine The ashes also of an Horses hoof being mingled with wine and water, doth greatly ease and help the disease called the Colick or Stone: as also by a perfume which may be made by the hoofs of Horses being dryed, a childe which is still born is cast out.

The milk of Mares is of such an excellent virtue, that it doth quite expell the poison of the S••a∣hare, and all other poison whatsoever: drink also mingled with Mares milk doth make the body loose and laxable. It is also counted an excellent remedy against the falling sickness 〈◊〉〈◊〉 drink the stones of a Boar out of a Mares milk or water. If there be any filth or m〈…〉〈…〉ying in the matrice of a woman, * 1.1503 let her take Mares milk boiled and througly strained, and presently the 〈◊〉〈◊〉 and excrements will void clean away. If so he that a Woman be barren and cannot conceive, leb her then take Mares milk (not knowing what it is) and let her presently accompany with a man, and she will conceive. The milk of a Mare being drunk doth asswage the labor of the matrice, and doth cause a still childe to be cast forth. If the seed of Henbane be beaten small and mingled with Mares milk, and bound with a Harts skin, so that it may not touch the ground, and fastened or bound to a woman, they will hinder her conception.

The thinnest or latest part of the milk of a Mare, doth very easily, gently and without any da••ger purge the belly. Mares milk being dayly anointed with a little Hony doth without any pain or punishment take away the wounds of the eyes being new made Cheese made of Mares milk doth represse and take away all wringings or aches in the belly, whatsoever. If you ••••dint a co〈…〉〈…〉 w••th the foam of a Horse, wherewith 〈◊〉〈◊〉 young man or youth doth use to comb his head, it is of 〈…〉〈…〉 as it will cause the hair of his head heither to encrease, or any whit to appear. The 〈…〉〈…〉 a

Horse is also very much commended for them which have either pain or difficulty of hearing in their ears, or else the dust of Horse dung being new made and dryed, and mingled with Oyl of Roses. The grief or soreness of a mans mouth or throat, being washed or anointed with the foam of a Horse which hath been sed with Oates or Barly, doth presently expell the pain of the foreness, if so be that it be two or three times washed over with the juyce of young or green Sea-crabs beaten small together; but if you cannot get the Sea-crabs which are green, sprinkle upon the grief the small powder which doth come from dryed Crabs which are baked in an Oven made of Brasse, and afterward wash the mouth where the pain is, and you shall finde present remedy. The foam of a Horse being three or four times taken in drink, doth quite expell and drive away the Cough. But Marcellus doth affirm that whosoever is troubled with the Cough, or consumption of the lungs, and doth drink the foam of a Horse by it self alone without any drink, shall finde present help and remedy: but as Sextus saith, the Horse will presently die after it. The same also * 1.1504 being mingled with hot water, and given to one who is troubled with the ••ame diseases, being in manner past all cure, doth presently procure health, but the death of the Horse doth instantly ensue. * 1.1505 The sweat of a Horse being mingled with Wine, and so drunk, doth cause a woman which it very big and in great labor, to cast a still childe. * 1.1506

The sweat of any Beast, (but as Albertus saith only of a Horse) doth breed wind in a man or wo∣mans face, being put thereupon, and besides that, doth bring the Squince or Squincy, as also a * 1.1507 filthy stinking sweat. If Swords, Knives, or the points of Spears when they are red fire hot, be a∣nointed with the sweat of a Horse, they will be so venemous and full of poyson, that if a man or woman be smitten or pricked therewith, they will never cease from bleeding as long as life doth last. If a Horse be wounded with an Arrow, and have the sweat of another Horse, and bread which hath * 1.1508 been brent, being mingled in mans urine, given him to drink, and afterwards some of the same being mingled with Horse grease put into the wound, it will in short time procure him ease and help. There are some which will assure us, that if a man be troubled with the belly worms, or have a Serpent crept into his belly, if he take but the sweat of a Horse being mingled with his urine, and drink it, it will presently cause the Worms or the Serpent to issue forth.

The dung of a Horse or Asse which is fed with grasse, being dryed and afterward dipped in wine, and so drunk, is a very good remedy against the bitings and blowes of Scorpions. The same medi∣cines * 1.1509 they do also use, being mingled with the genital of a Hare in Vinegar, both against the Scorpi∣on, and against the Shrew-mouse. The force is so great in the poyson of a mad Dog or Bitch, that his pargeted Urine doth much hurt, especially unto them that have a ••ore boil upon them; the chiefest remedy therefore against the same is the dung of a Horse mingled with Vinegar, and being warmed put into the scab or sore. The dung as well of Asses as of Horses, either raw, cold, or bur∣ned, is excellent good against the breaking forth or issues of the bloud. * 1.1510

The dung of Horses or Asses being new made or warm, and so clapped and put to a green wound, doth very easily and speedily stanch the bleeding. If the vein of a Horse be cut, and the bloud do issue out in too much aboundance, apply the dung of the same Horse unto the place where the vein is cut, and the bleeding will presently cease, wherefore the Poet doth very well express it i•• these * 1.1511 Verses following; * 1.1512

Sive fimus manni cum testis uritur ovi, Et reprimit flu••dos miro 〈…〉〈…〉.

The same doth also very well drive away the corruption in mens body which doth cause the bloud to stinke if it be well and justly applyed unto the corrupt place. The same also being mingled with * 1.1513 Oyl of Roses, and new made, and so applyed unto the ears, doth not only drive away the pain, but also doth very much help for hearing: There is another remedy also for the hearing, which is this, * 1.1514 to take the dung of a Horse which is new made, and to make it hot in a furnace, and then to 〈◊〉〈◊〉 it on the middle of the head against the Ʋv••••a, and afterward to 〈◊〉〈◊〉 the aforesaid dung 〈…〉〈…〉 woollen cloth unto the top of the head in the night time. * 1.1515

The dung of a young Asse when he is first foaled, given in Wine to the quantity or magnitude of a Bean, is a present remedy for either man or woman who is troubled with the Jaundice or the over-flowing * 1.1516 of the gall: and the same property hath the dung of a young Horse or Cost when he is new foaled. But the dung of an old Horse, being boiled in fair w〈…〉〈…〉, and afterward strained and so given to the party to drink, who is troubled with Water in his belly or stomach, doth presently make vent for the ••ame. * 1.1517

There is also an excellent remedy against the Colick and Stone, which is this, to ••ake a handfull of the dung of a Horse which hath been fed with 〈◊〉〈◊〉 and Barly, and not with grasse, and mingle * 1.1518 very well it with half a pinte of Wine, all which I do 〈◊〉〈◊〉 will amount unto the weight of eight〈…〉〈…〉 ounces, and then boyl them all together untill half of them be boyled or consumed away, and then drink the same by little and little until it be all drunk up, but it will be much better for the party that is troubled to drink it up all together if he be able.

There is moreover a very good and easie way by Horse dung to cure the Ague or 〈…〉〈…〉, which is thus, to burn the foresaid dung, and to mingle the very 〈◊〉〈◊〉 it self thereof in old wine, * 1.1519 and then beat it unto small powder, and so give it 〈◊〉〈◊〉 the party who is 〈…〉〈…〉bled therewith, to drink or suck without any water in it, and this will very speedily procure ease and help▪ ••f that a

woman supposeth her childe which is in her womb to be dead, let her drink the milt or spleen of a Horse in some sweet water, not to the smell, but to the taste, and she will presently cast the childe. The same virtue are in the persume which is made of a Horses hoof, as also in the dry dung of a * 1.1520 Horse: There is some which do use this means against the falling sickness, or the sickness called Saint Johns evill, that is to mingle the water or urine which a Horse doth make with the water which cometh from the Smiths trough, and so to give it the party in a potion. There is a very good help * 1.1521 for Cattel which do avoid bloud through their Nostrils or secret parts, which is this, to make a paste of Wheat flowre, and beat it and mingle it together with ••utter and Egges in the urine of a Horse which hath lately drunk, and afterward to give that paste or 〈…〉〈…〉tess baked even to ashes to the beast so grieved.

To provoke urine when a mans yard is stopt, there is nothing so excellent as the dung or filth which proceedeth from the urine which a Horse hath made, being mingled with wine, and then strained, and afterwards poured into the Nostrils of the party so vexed.

There are certain Tetters or Ring-wormes in the knees of Horses, and a little above the hoofs * 1.1522 in the bending of these parts, there are indurate and hardned thick skins, which being beaten into small powder and mingled with Vinegar, and so drunk, are an exceeding good preservative against * 1.1523 the Falling-sickness: the samé is also a very good remedy for them which are bitten with any wilde Beast whatsoever. By the Tetter or Ring-worm which groweth in a Horses knees or above the hoofs, beaten and mingled with Oyle, and so poured in the ears, the teeth of either man or woman which were weak and loose, will be made very strong and fast. The aforesaid Tetter, * 1.1524 without any mingling with Oyl, doth also heal and cure the head-ache and Falling-sickness, in either man or woman. The same also being drunk out of Clarret Wine or Muscadel for forty dayes together, doth quite expell and drive away the Colick and Stone. If that any man do get and put up the shooe of a Horse being struck from his hoof as he travelleth in his pace (which doth many times happen) it will be an excellent remedy for him against the sobbing in the stomach cal∣led * 1.1525 the Hicket.

Of the HYAENA, and the divers kinds thereof.

WE are now to discourse of a Beast whereof it is doubtful whether the names or the kinds * 1.1526 thereof be more in number, and therefore to begin with the names, it seemeth to me in ge∣neral, that it is the same Beast which is spoken of in Holy Scripture, and called Zeeb-ereb, and Araboth, Zephan. 3. Principes urbis Hierosolymae velut Leones I••gientes, judices ejus similes sunt lupis Vesper∣〈…〉〈…〉is qui ossa non relinquunt ad diluculum: Their Princes are roaring Lions, and their Judges are like to night-wolves which leave not the bones till the morning, as it is vulgarly translated. In like sort Jer. 5. calleth them Zeeb-Araboath, Wolves of the wilderness, and the Prophet Habakkuk, Cap. 1. useth the word Zeeb-ereb, Wolves of the evening. By which it is made easie to consider and discusse what kinde of Beasts this Hyaena may be deemed; for the Hyaena, as I shall shew after∣ward, is a Greek word. And first of all I utterly seclude all their opinions, which translate this word Arabian Wolves, for the Hebrew notes cannot admit such a version or exposition: But seeing we read in Oppianus and Tzetzes, that there are kinds of Wolves which are called Harpages, more hungry then the residue, living in Mountains, very swift of foot, and in the Winter time, coming to the gates of Cities, and devouring both flesh and bones of every living creature they can lay hold on, especially Dogs and men, and in the morning go away again from their prey, I take them to be the same Beasts which the Grecians call Hyaenae, which is also the name of a Fish much like in na∣ture hereunto. It is also called Glanos, and by the Phrygians, and Bythinians, Ganos, and from one of these came the Illyrian or Sclavonian word San, and it seemeth that the Grecians have given it a name from Swine, because of the gristles growing on the back, for an Hyaena can have no better derivation then from Hus or Hyn. Julius Capitolinus calleth it Belbus in Latin, in the same place where he recordeth that there were decem Belbi sub Gordiano, ten Hyaenaes in the days of Gordianus: And the reason of this name is not improbably derived from Belba a City of Egypt. Pincianus a learned man calleth it Grab••hier, because it hunteth the Scpulchres of the dead. Albertus in stead of Hyaena, calleth it Iona. The Arabians call it Kabo, and Zabo, or Ziba and Azaro. I take it also to be the same Beast which * 1.1527 is called Lacta, and Ana, and Zilio, because that which is reported of these, is true in the Hyaena; they frequent graves, having sharp teeth and long nails, being very fierce, living together in herds and flocks, and loving their own kinde most tenderly, but most pernicious and hateful to all o∣ther, being very crafty to set upon a fit prey, defending it self from the rage of stronger Beasts by their teeth and nails, or else by flight or running away. Wherefore we having thus expressed the name, we will handle the kinds, which I finde to be three, the first Hyaena, the second Papio or Dabu••, the third Crocuta, and Leucrocuta, whereunto by conjecture we may add a fourth, called Mantichora.

The Figure of the first HYAENA.

[illustration]

THis first and vulgar kinde of Hyaena, is bred in Africk and Arabia, being in quantity of body like a Wolfe, but much rougher haired, for it hath bristles like a Horses mane all along * 1.1528 his back, and in the middle of his back it is a little crooked or dented, the colour yellowish, but be∣speckled on the sides with blew spots, which make him look more terrible, as if it had so many eyes. The eyes change their colour at the pleasure of the beast, a thousand times a day, for which cause many ignorant writers have affirmed the same of the whole body, yet can he not see one * 1.1529 quarter so perfectly in the day as in the night; and therefore he is called Lupus vespertinus, a Wolf of the night. The skilful Lapidarists of Germany affirm that this beast hath a stone in his eyes (or rather in his head) called Hyaena or Hyaen••us; but the Ancients say, that the apple or puple of the * 1.1530 eye is turned into such a stone, and that it is indued with this admirable quality, that if a man lay it under his tongue, he shall be able to foretel and prophesie of things to come; the truth hereof I leave to the reporters. Their back-bone stretcheth it self out to the head, so as the neck cannot bend except the whole body be turned about, and therefore whensoever he hath occasion to wry * 1.1531 his neck, he must supply that quality by removing of his whole body.

This Beast hath a very great heart, as all other Beasts have which are hurtful, by reason of their fear. The genital member is like a Dogs or Wolfs; and I marvail upon what oc∣casion the writers have been so possessed with opinion that they change sexes, and are some-time * 1.1532 male and another female, that is to say, male one year, and female another, according to these Verses,

Si tamen est aliquid mirae novitatis in istis Alternate vices, & quae modo foemina tergo Passa marem est▪ nunc esse marem miremur Hyaenam. * 1.1533

Both kindes have under their tails a double note or passage, in the male there is a scissure like the secrets of a female, and in the female a bunch like the stones of the male, but neither one nor other inward, but only outward; and except this hath given cause of this opinion, I cannot learn the ground thereof: only Orus writeth, that there is a Fish of this name which turneth sex, and per∣adventure * 1.1534 some men hearing so much of the Fish, might mistake it more easily for the four footed Beast, and apply it thereunto.

These engender not only among themselves, but also with Dogs, Lions, Tygers, and * 1.1535 Wolves, for the Ethiopian Lion being covered with an Hyaena, beareth the Crocuta. The Thoes, of whom we shall speak more afterward, are generated betwixt this Beast and a Wolf: and indeed it is not without reason that God himself in holy Scripture calleth it by the name of a Vesperti〈…〉〈…〉 Wolfe, seeing it resembleth a Wolf in the quantity, colour, in voracity and gluttoning in of flesh, in subtilty to overcome Dogs and Men, even as a Wolf doth silly Sheep. Their teeth are in both Beasts like sawes, their genitals alike, and both of them being hungry, range and prey in the night season.

This is accounted a most subtill and crafty beast, according to the allusive saying of * 1.1536 Mantuan;

Est in ••i•• Pietas Crocodili, asturia Hyaen••.

And the female is far more subtill then the male, and therefore more seldom taken, for they are afraid of their own company. It was constantly affirmed that among eleven Hyaenaes, there was found but one female; it hath been believed in ancient time that there is in this beast a Ma∣gical or enchanting power, for they write, that about what creature so ever he goeth round three times, it shall stand stone-still, and not be able to move out of the place: and if Dogs do but come within the compasse of their shadow and touch it, they presently lose their voice: and that this * 1.1537 she doth most naturally in the full moon; for although the swiftness or other opportunity of the Dogs helpeth them to flie away from her, yet if she can but cast her shadow upon them, she easily obtaineth her prey. She can also counterfeit a mans voice, vomit, cough and whistle, by which means in the night time she cometh to Houses or folds where Dogs are lodged, and so ma∣king as though she vomited or else whistling, draweth the Dogs out of doors to her, and devoureth them. Likewise her nature is, if she finde a Man or a Dog on sleep, she considereth whether she or he * 1.1538 have the greater body, if she, then she falleth on him, and either with her weight, or some secret work of nature by stretching her body upon him killeth him, or maketh him senselesse; whereby without resistance she eateth off his hands: but if she finde her body to be shorter and lesser then his, then she taketh her heels and flyeth away.

If a Man meet with this Beast, he must not set upon it on the right hand, but on the left, for it hath been often seen, that when in haste it did run by the Hunter on the right hand, he presently fell off from his Horse senseless; and therefore they that secure themselves from this beast, must be care∣ful to receive him on the left side, that so he may with more facility be taken, especially (saith Pliny) if the cords wherein he is to be ensnared be fastened with seven knots. Aelianus reporteth of them, that one of these coming to a Man asleep in a Sheep-cot, by laying her left hand or fore-foot to his mouth, made or cast him into a deed-sleep, and afterward digged about him such a hole like a grave, as she covered all his body over with earth, except his throat and head, whereupon she sat untill she suffocated and stifled him; yet Philes attributeth this to her right foot. The like is attri∣buted to a Sea-calf, and the fish Hyaena, and therefore the old Magicians by reason of this exanima∣ting property, did not a little glory in these beasts, as if they had been taught by them to exercise Diabolical and praestigious incantation, whereby they deprived men of sense, motion, and reason. They are great enemies to men, and for this cause Solinus reporteth of them, that by secret accusto∣ming themselves to houses or yards, where Carpenters or such Mechanicks work, they learn to call their names, and so will come being an hungred and call one of them with a distinct and articulate voice, whereby he causeth the man many times to forsake his work and go to see the person calling him; but the subtile Hyaena goeth further off, and so by calling allureth him from help of company, and afterward when she seeth time devoureth him, and for this cause her proper Epithet is Aemula * 1.1539 ••••cis, Voyce-counterfeiter.

There is also great hatred betwixt a Pardall▪ and this Beast, for if after death their skins be mingled * 1.1540 together, the hair falleth off from the Pardals skin, but not from the Hyaenaes; and therefore when the Egyptians describe a superiour man overcome by an inferiour, they picture these two skins; and so greatly are they afraid of Hyaenaes, that they run from all beasts, creatures and pla••es, whereon any part of their skin is fastened. And Aelianus saith, that the Ibis bird which liveth upon Serpents, is killed by the gall of an Hyaena.

He that will go safely through the mountains or places of this beasts abode, Rasis and Allertus * 1.1541 say, that he must carry in his hand a root of Colloquintida. It is also believed that if a man com∣passe his ground about with the skin of a Crocodile, an Hyaena, or a Sea-calf, and hang it up in the gates or gaps thereof, the fruits enclosed shall ••ot be molested with hail or lightning. And for this cause Mariners were wont to cover the tops of their sails with the skins of this Beast, or of the Sea-calf: and Horns saith, that a man clothed with this skin may passe without fear or danger through the middest of his enemies: for which occasion the Egyptians do picture the skin of an Hyaena to signifie fearless audacity. Neither have the Magicians any reason to ascribe this to any praestigi∣ous enchantment, seeing that a Fig-tree also is never oppressed with hail nor lightning.

And the true cause thereof is assigned by the Philosophers to be the bitterness of it; for the in∣fluence of the heavens hath no destructive operation upon bitter, but upon sweet things, and there * 1.1542 is nothing sweet in a Fig tree, but only the fruit. Also Columella writeth, that if a man put three bushels of ••eed grain into the ••kin of this Beast, and afterward sow the same, without all con∣troversie it will arise with much encrease. G〈…〉〈…〉 worn in an Hyaenaes skin seven dayes instead of an Amulet, is very soveraign against the biting of mad dogs. And likewise if a man hold the tongue of an Hyaena in his hand, there 〈◊〉〈◊〉 Dog that dareth to seize upon him. The skin of the forehead, or the bloud of this Beast, resisteth all kinde of Witchcraft and Incantation. Likewise Pliny wri∣teth, that the hairs layed to Womens lips, maketh them amorous. And so great is the vanity of the Magicians, that they are not ashamed to affirm, that by the tooth of the upper jaw of this Beast on the right side bound unto a mans arme or any part thereof, he shall never be molested with Dart or Arrow.

Likewise they say, that by the genital of this beast, and the Article of the back-bone which is called Atlantios, with the skin cleaving unto it preserved in a House, keepeth the family in continual con∣cord, and above all other, if a man carry about him the smallest and extreme gut of his intrails, he shall not only be delivered from the Tyrany of the higher powers, but also foreknow the successe and event of his petitions and sutes in Law. * 1.1543

If his left foot and nails be bound up together in a Linnen bag, and so fastened unto the right arme of a Man, he shall never forget whatsoever he hath heard or knoweth. And if he cut off the right foot with the left hand and wear the same, whosoever seeth him shall fall in love with him, besides the Beast. Also the marrow of the right foot is profitable for a Woman that loveth not her Husband, if it be put into her nostrils. And with the powder of the left claw, they which are anointed therewith, it being first of all decocted in the bloud of a Weasil, do fall into the hatred of all men. And if the nails of any beast be found in his maw after he is Ilain, it signifieth the death of some of his hunters. And to conclude, such is the folly of the Magi••ians, that they believe the transmigration of souls, not only out of one man into another, but also of man into beasts. And therefore they affirm, that their men Symis and religious votaries departing life send their souls into Lions, and the religious women into Hyaenaes. * 1.1544

The excrements or bones coming out of the excrements when it is killed, are thought to have virtue in them against Magical incantations. And Democritus writeth, that in Cappadocia and Mesia, by the eating of the hearb Therionarcha, all wilde beasts fall into a deadly sleep, and cannot be recovered but by the aspersion of the urine of this beast. And thus much for the first kinde, now followeth the second.

The Second kinde of HYAENA, called Papio or Dabuh.

[illustration]

THis Beast aboundeth near Caesarea in quantity resembling a Fox, but in wit and disposition▪ Wolf; the fashion is, being gathered together, for one of them to go before the flock 〈…〉〈…〉 * 1.1545 or howling, and all the rest, answering him with correspondent tune▪ In hair it resembleth a 〈◊〉〈◊〉

and their voices are so shrill and sounding, that although they be very remote and far off, yet do men hear them as if they were hard by: And when one of them is slain, the residue flock about * 1.1546 his carcase, howling like as they made funeral lamentation for the dead.

When they grow to be very hungry by the constraint of famine they enter into Graves of men, ••nd eat their dead bodies, Yet is their flesh in Syria, Damascus, and Ber••tus, eaten by men. It is ••alled also Randelos, Aben••••m, Aldabha, Dabha, Dabah, and Dhoboha, which are derived from the He∣〈…〉〈…〉ew word Deeb, or Deeba▪ Dabuh is the Arabian name, and the Africans call him Les••ph, his feet and 〈…〉〈…〉gs are like to a mans, neither is it hurtful to other Beasts being a base and simple creature. The 〈…〉〈…〉olour of it is like a Bear, and therefore I judge it to be A••••••o••••on, which is ingendered of a Bear and * 1.1547 〈◊〉〈◊〉 Dog, and they bark only in the night time. They are exceedingly delighted with Musick, such 〈◊〉〈◊〉 is used by Pipes and Timbrels, wherefore when the Hunters have found out their caves, they spread their nets and snares at the mouth thereof, and afterwards striking up their instruments, the silly beast inconsiderate of all fraud cometh out and is taken, the picture hereof is formerly expressed. And there was one of these in Germany in the year of our Lord 1551. at the City Auspurg to be seen publickly. It was brought out of the Wilderness of India, it did eat Apples, Pears, and other fruits of trees, and also bread, but especially it delighted in drinking of Wine: when it was an hungry, it climed up into trees, and did shake the boughs to make the fruit 〈…〉〈…〉ll; and it is reported, that when it is in the tree, it feareth not an Elephant, but yet avoideth all 〈◊〉〈◊〉-Beasts which it is not able to resist. It was of a chearful nature, but then especially when it saw a woman, whereby it was gathered that it was a lustful Beast. His four feet were divided like a mans fingers; and the female ever bringeth forth twins, a male and a female together.

It continually holdeth up his tail, shewing the hole behinde, for at every motion it turneth that, as other Beasts do their head. It hath a short tail, and but for that, I should judge it to be a kinde of Ape; I know not whether it be that kinde of little Wolf which Bellonius saith aboundeth in Cilicia and Asia, which in the night time raveneth and cometh to the bodies of sleeping men, taking away from them their boots, caps, or bridles: when they are shut up in the night time they bark like Dogs; but being at liberty they live two hundred in a company, so that there is no Beast so frequent as these in all Cilicia.

As for the golden Wolf spoken of by Oppianus, I defer the description of it to his due place, for they are not all of one colour: and thus much shall suffice for the second kinde of Hyaena.

Of the CROCUTA.

THe third kinde of Hyaena is called Crocuta, not the Gulon aforesaid, but another different from * 1.1548 that, which is said to be an Aethiopian four-footed beast, because it is ingendred betwixt a Lyoness and an Hyaena. His teeth are all of one bone, being very sharp on both sides of his mouth, and included in the flesh like as in a case, that they may not be ••ulled: with their teeth they break any thing. It is said also by Solinus, that it never winketh, and that their nature seemeth to be tempered betwixt a Dog and a Wolf, yet is it more fierce then either of both, more admirable in strength, and especially of the teeth and belly, having power to break and digest any bone: it imitateth also the voyce of a man to devour them, as is said before in the Hyaena.

In the Region Dachinabades, which is a mediterranean Country in the East, 〈…〉〈…〉taining great and high mountains, amongst other wilde Beasts, are abundance of these Crocutaes▪ and at the marriage of Antonius the son of Severus the Emperor, to Plautilla the daughter of Plautia〈…〉〈…〉 ••mongst the specta∣cles set forth for the delight of the beholders, was a combate betwixt an Elephant and this Beast, which before that time was never to be seen at Rome (as Dion reporteth) And ••••us much for the third kinde of Hyaena, except I may adde thereunto that Beast which the Italians call Loupchat, that is Lupus Catus, a Wolfe-cat, resembling in face a Cat with sharp and harmful claws▪ being betwixt a black and spotted colour, and was called an Indian Wolf, and this was to be publickly seen, in the Bi∣shops Castle at Trent.

Of the MANTICHORA.

THis beast or rather Monster (as Ctesias writeth) is bred among the Ind〈…〉〈…〉 〈…〉〈…〉ing a treble row of 〈…〉〈…〉h beneath and above, whose greatness, roughness, and feet are 〈…〉〈…〉 his face and ••••rs like unto a mans, his eyes g••••y, and colour red, his tail like the 〈◊〉〈◊〉 of a 〈…〉〈…〉 of the earth, ••rmed with 〈◊〉〈◊〉 sting, casting for〈…〉〈…〉 sharp pointed quils; his voyce like the 〈…〉〈…〉 or Pipe, being in course as swift as a Hart; his wildeness such as can never 〈◊◊〉〈◊◊〉▪ and his appetite 〈◊〉〈◊〉 especially 〈◊〉〈◊〉 the flesh of man. His body like the body of a Lyon, being 〈…〉〈…〉 both to leap ••nd to run, so as no distance or space doth hinder him; and I take it to be the same Beast which * 1.1549 Avicen calleth 〈◊〉〈◊〉▪ and M••••••comorion, with her tail she woundeth her Hunters, whether they come before her or behinde her, and presently when the quils are cast forth new ones grow up in their ••••om, where withal she overcometh all the Hunters: and although India be full of divers ravening ••••asts, yet none of them are stiled with a title of Anthropophagi, that is to say, Men-eaters; except only this 〈◊〉〈◊〉. When the 〈…〉〈…〉ns take a Whelp of this Beast, they all ••o 〈◊〉〈◊〉 the b••••••o••ks

[illustration]

and tail thereof, that so it may never be fit to Bring starp quils, afterwards it is tamed without peril. This also is the same Beast which is called 〈◊〉〈◊〉 about the bigness of a wilde Ass, being in legs and Hooss like a Hart, having his mouth reaching on both sides to his ears, and the head and face of a female like unto a Badgers. It is called also Martiora, which in the Persian congue signifieth a devourer of men; and thus we conclude the story of the Hyaena for her description, and her several kindes: Now followeth the medicines arising out of her several parts.

The Medicines of the Hyaena.

The Oyl in which a Fox is baked either alive or dead; doth either altogether cure and make whole those which are troubled with the Gout, if so be that the disease or sickness be green or * 1.1550 new, or at the least not of too long continuance; it doth so cure them, that although it may happen to return again, yet it will be much more milde and gentle then before it had been. But the Oyl which * 1.1551 proceedeth from Foxes doth nothing more drive away the forenamed disease, then that which like∣wise is got or prepared out of the Hyaena; for that hath an excellent and eminent quality of dissolving and dispersing. The flesh of the Alzabo is both hot and cold, and being baked with Oyl, * 1.1552 doth very much help either men or women which have their feet Gowty, or have any pain in their joynts, which may happen or come by the occasion of cold: for it is of a slender and dissolute substance.

The vanity of the Megl, or Wise-men, which is witty in nothing but in circumstance of words, doth say, the best time to take Hyaena's, is, when the Moon passeth over the signe called Gemini, and * 1.1553 that for the most part the hairs be kept and preserved. The Magi do also affirm, that the skin of an Hyaena being spread upon a sore which was bitten by a mad Dog, doth presently and without any pain cure the same. The same also being bound to that part of the head, which doth ake, will im∣mediately * 1.1554 drive away the pain and grief thereof.

The same doth very effectually and speedily help them which are troubled with the Gout, or swel∣ling * 1.1555 in the joynts. The flowre of Barley being mingled with the bloud of an Hyaena, and fryed or baked over the fire and so taken; doth very much asswage the wringings and wrinchings either in the guts or belly of a man or woman. If the bloud of an Hyaena being hot be anointed on them which * 1.1556 are infected with the Leprosie, it will without delay very effectually cure them.

The Hyaena's flesh being eaten, doth much avail against the bitings of ravenous Dogs; but some are of opinion, that the liver being only eaten is of more force and power to cure or heal them. The nerves or sinews of an Hyaena, being beaten to small powder, and dryed and mingled with Fran∣kincense, * 1.1557 together, and so drunk, doth restore fertility and plenty of seed in that woman which before was barren.

There is also for the biting of a ravenous Dog another excellent remedy, which is this, first to * 1.1558 anoint the place so bitten with the fat or grease of a Sea-calf, or else to give it in drink: and then to make the operation more effectual, mingle the marrow of an Hyaena, and Oyl that cometh from the Mastick tree and Wax together, and being so applyed and anointed upon the sore, it will presently cure the same. The same marrow of the Hyaena is very good and effectual against the pain and grief in the sinews, as also for the looseness and weakness of the reins.

The marrow which proceedeth from the Chine bone of an Hyaena, being mixed with his Gall and old Oyl altogether, and so boiled until they come unto a soft temperance, and mollisying medicine, * 1.1559 being anointed upon the sinews, doth expel and force away an pain of grief thereof whatsoever. The same marrow being bound unto the back of either man or woman, who are troubled with vain phantasies or dreams in their sleep, doth very speedily and very effectually help them. The fat or grease of an Hyaena being butnt, doth drive away all venemous Serpents from the place where it is so used.

The same being mingled with leaven, and so being wrought into a plaister, is a very good cure or remedy for the falling of the hair, or the disease called the Foxes evill. The left part of the brain of an Hyaena being either anointed upon the nostrils of either men or beasts, is of such vertue, that it * 1.1560 will cure diseases upon them which are in a manner mortal. For the sterility or barrenness of women, the eye of an Hyaena being mixed with Licoras, and the herb called Dill, and so taken in drink, is of such force and power, that in three days it will make them fit for conception.

The teeth of an Hyaena either touched, or bound in order unto the teeth of any man or woman who are troubled with the tooth-ach, will presently ease the pain and vexation thereof. One of the great teeth of an Hyaena, being bound with a string unto any that are troubled in the night times with shadows and phantasies, and which are frayed out of their sleep with fearful visions, doth very speedily and effectually procure them ease and rest. The tooth of an Hyaena (called Alzabo) being bound upon the right arm of any one which is either oblivious or forgetful, and hanging * 1.1561 down from the arm unto the middle finger or wrist, doth renew and refresh their decayed me∣mory.

The palat of an Hyaena being dryed and beaten to powder, and then mingled with Egyptian Allum, and so made hot and mixed altogether, being three times turned in any ones mouth, which hath ei∣ther sore or ulcer in it, will in small time procure them remedy and help of their vexation and trou∣ble. The flesh which groweth upon the hinder part of the neck, being burned, and then eaten or taken in drink, doth very speedily help and cure the grief and aches of the loins.

The shoulders likewise being used in the aforesaid manner, doth profit much for the healing of any who are vexed with any anguish or pain in their shoulders or sides. The lungs being dryed and taken in drink, do ease any, either man or woman which is troubled either with Colick or Stone. But being dryed into powder, and mingled with Oyl, and so anointed upon the belly; it killeth the Worms, and expelleth all aches away from the belly. The Heart being used in the aforesaid manner and taken in drink, doth ease and help all aches, pains or griefs in the body whatsoever. The white flesh being taken from the breast of an Hyaena, and seven hairs, and the genital of a Hart, being bound all together in the skin or hide of a Buck or a Doe, and afterwards hanged about the neck of a woman which is in travel, will greatly hinder her for bringing forth her childe.

If there shall be any flesh or bones of men found in the body of a dead Hyaena, being dryed and beaten to powder, and then mixed with a certain perfume, they will be very excellent to help the Gowt, or drive away the Convulsion of the sihews. The kell or caull wherein the bowels are con∣tained, being used in the aforesaid manner, and also mixed with Oyl, will be a present remedy against the burnings and inflamations of sores, botches, and Ulcers.

The chine bone of an Hyaena being bruised and beaten into small powder, and so dryed, and then mingled with the tongue and the right foot of a Sea-calf, the gall of an Ox being added thereunto, and all of them boyled or baked together, and anointed upon the hide or skin of an Hyaena; and so * 1.1562 lapped about the legs or joynts of them which are troubled with the Gowt, will in short time ease the pain, and rid them altogether of the grief thereof.

The chine bone being also beaten to powder, and given in Wine to drink, is very profitable and necessary for those which are in sore travel or pain of childe-birth. The first or eighth rib of the same Beast, being beaten and mingled with a certain perfume, is very good and medicinable for sores and botches which do break through the flesh.

Their flesh also being eaten, doth quickly cure and heal the bitings or tearings of a ravenous Dog; but their liver being so used, is more effectual and speedy for the curing thereof. The liver of the aforesaid Beast is also very curable for Agues or quartern Feavers being beaten to powder, and drunk in Wine, before the augmentation or second assaults thereof. The same also is an excellent and speedy remedy for the wringings and aches of the belly, as also for that grievous and painful dis∣ease called the Colick and Stone. For the same diseases, the gall of a Sea-scorpion, and of a fish * 1.1563 called Haelops, and of a Sea-crab, and of an Hyaena, being beaten to powder, and mixed together, and so drunk in Wine, is a very good and effectual cure and help. The gall of an Hyaena, by it self * 1.1564 alone being rub'd or anointed upon the head of either man or woman whose hairs are fallen off, doth presently procure the hair to renew and grow again; it will also bring hair upon the eye-lids, being rubbed thereupon.

The gall of an Hyaena being mingled with Hony, and anointed upon the eyes; doth sharpen and clear the eye-sight, and expel and drive away all blemishes and small skins which cover the sight of the eye; as also the pain in the eyes called the Pin and the Web. But Apollonius Pitaneus doth say, * 1.1565 that the gall of a Dog being used in the aforesaid manner, is better to cure the sight of the eyes then the gall of an Hyaena. But Pliny whom I think best to follow, and worthyest to be believed, doth * 1.1566 best allow of the Hyaena's gall for the aforesaid purpose; and also for the expelling of certain white spots in the eye, which do hinder the sight thereof.

The gall of a Bear and of a Hyaena, being dryed and beaten to powder, and so mixed with the best Hony which is possible to be had, and then stirred up and down a long time together, doth help them unto their eye-sight which are stark blinde, if that it be daily anointed and spread upon the eyes for a reasonable space together: The gall of a Hyaena being baked in a cruse of Albe∣nian * 1.1567 Hony, and mingled with the crooked herb Crocis, and so anointed upon the brows or fore-head of them which are purblinde, doth speedily help them; it doth also ease them which are troubled with the water or rheume which falleth in the eyes. Democritus doth also affirm, that if the brow of either man or woman be anointed with the gall of an Hyaena only, it will drive away all darkenings, and blemishes in the eyes, and expel the water or rheume thereof, and also asswage the pain or grief which may come or happen in them whatsoever it be.

The marrow which proceedeth from the chine-bone of an Hyaena, being mixed with his own gall, * 1.1568 and with old Oyl, and then baked or boiled in a cruse until it come unto a temperate and mollifying medicine, and then being laid or anointed upon the sinews or nerves, who is in those parts troubled; will throughly heal and cure any default or pain which may happen thereunto. The gall of a male Hyaena being pounded or beaten, and bound about the left thigh of any woman that is barren, doth help for conception. The gall of the same Beast being drunk in Wine, to the value of a dram, with the decoction or liquor which cometh from Spike-lavender, called Oyl of Spike, is a very good remedy and help against the Tympany or swelling of the belly. The gall also being beaten and mixed with the stone called Eat-flesh, is very good and profitable for them which are troubled with the Gowt. The milt of an Hyaena is very effectual to cure and heal any pain or grief in the milt of either man or woman. The lungs being dryed and beaten to powder, and mingled with oyl, and anointed up∣on * 1.1569 the loins of any one who is grieved or troubled in those places, will speedily cure the aches or griefs thereof.

The bladder of an Hyaena being drunk in Wine, is a very good and effectual remedy against the incontinency of man or womans urine, or the running of the reins. But if there be any urine in the * 1.1570 bladder of the Hyaena found when he is taken, let it be poured forth into some clean vessel, and mixed

with Oyl which proceedeth from the pulse or corn of India, and so drunk up, and it will much ease and help them who are troubled in minde, and are full of care and grief. The secret parts of a fe∣male Hyaena beaten and mixed with the rinde or skin of a Pomgranate, and taken in drink, is very profitable to cure the inconveniences or pain of a womans secret parts.

The genital of a male Hyaena dryed and beaten to powder, being mingled with a certain perfume, doth cure and help those which are troubled with the Cramp, and Convulsion of the sinews. The * 1.1571 feet of an Hyaena being taken, doth heal and cure those which are sand-blinde, and such as have botches and sores breaking through the skin and flesh; and also such as are troubled with inflamati∣ons or breedings of winde in their bodies, only by touching and rubbing them over.

The durt of dung which is found in the interior parts of an Hyaena, being burned, and dryed in∣to powder, and so taken in drink, is very medicinable and curable, for those which are grieved with painful excoriations and wringings of the belly, and also for those which are troubled with the Bloudy-flix. And the same being mingled with Goose-grease, and anointed over all the body of either man or woman, will ease them of any pain or grief which they have upon their body what∣soever. The dung or filth of an Hyaena also, being mingled with certain other medicines, is very ex∣cellent to cure and heal the bites and stingings of Crocodiles, and other venemous Serpents. The dung it self is also very good to purge and heal rotten wounds and sores which are full of matter, and filthy corruption.

Of the IBEX.

THis Beast Deut. the 14. is called Ako, and is there rehearsed among the clean Beasts, which al∣though * 1.1572 the Septuagints translate Tragelaphus, yet we have shewed already in that story, that it cannot stand with the meaning of the holy Ghost, because that Beast is found no where but near the River Phasis, or in Arabia, (as Pliny and Diodorus write:) and besides the Chaldee translation hath Jaela; the Persians, Cotziotu; the Arabians, Ohal; all which by Abraham Ezra, and Rabbi So∣lomon, and many other of the learned Jews, are interpreted to be the Ibex, which of the Germans is called Steinbock; and the female of the Helvetians is called Ybschen, and Ybschgeiss; which words seem∣eth to be derived from the Latine word Ibex, and the Cisalpine French, which speak Italian, dwelling about Millain, retain the German word for the male, but the female by a proper word they call Ve∣sina, and so also do the Rhaetians. The Transalpine French, Bouc estane; the Illyrians, Kozoroziecz, and some Latine Authors call him Capricornus. The Graecians, Ixalos, and Aegoceros: Although I have ne∣ver * 1.1573 read Capricornus to signifie a Beast, but only a star, excepting some Poetical Grammarians, who affirm this Beast to be a monster of the Sea; and that Pan when he fled out of Egypt, with other Gods from Typhon the Giant, their great Enemy, cast himself into the water, and was transformed into this Beast. But Jupiter admiring his wit, placed him among the Stars near to Leo, according to this verse:

Humidus Aegoceros, nec plus Leo tollitur urna.

Although there be some that affirm, this Capricorn to be placed among the S〈…〉〈…〉 by Jupiter, becaust he was nursed with him. And that Pan hath his hinder parts like a fish, and his fore-part like a Goat, according to these verses:

Tum gelidum valido de pectore frigus anhelans, Corpore semifero, magno capricornus in or be.

Wherefore by the signes Cancer and Capricornus, the Ancients were w••nt to understand the descend∣ing and ascending of the soul: that is to say, by the Cancer or Crab which goeth backward, the souls descent, by Capricorst, (because the Goat climbeth) the souls ascent: and therefore they place * 1.1574 it in the Zoduck, where the Sun after the short days beginneth to ascend, for no other cause then for that which I have rehearsed. The Epithers that are given unto this Capricorn, do * 1.1575 also belong unto the Ibex, such as are these, moist, cold, swift, horn-bea••er, watery, snowy, wool-bearer, tough, bristly, cared, horrible, fierce, tropick, frowning; showring, threatning, black, and such like.

To return therefore unto the Ibex, although I do not dislike the opinion of them, which take it to be a wilde Goat, yet I have reserved it into this place, because of many eminent differences, as may appear by the story. First these are bred in the Alpes, and are of an admirable celerity, al∣though * 1.1576 their heads be loaded with such horns, as no other Beasts of their stature beareth. For I do read in Eusiathius, that their horns are sixteen palms long, of five spans and one palm, and sometimes ••eaven spans; such was the horn consecrated at Delos, being two cubits and a span long, and six and twenty pounds in weight. This Beast (saith Polybius) in his neck and hair is like a Buck-goat, bearing a beard under his chin of a span long; as thick as a Colts tail, and in other parts of his body resembleth a Hart.

It seemeth that his Hebrew name Jae••l, is derived of climbing, and Isidorus saith that Ibices are * 1.1577 quasi 〈◊〉〈◊〉, that is like Birds, because like Fowls of the air, they inhabit the tops of clifes, Rocks,

[illustration]

and Mountains, far from the view and sight of men. Their horns reach to their buttocks or hips, so that if at any time he doth chance to fall, he cowcheth his whole body betwixt his horns, to break the strong force and violence of his own weight, and also he is able to receive upon his horns the strokes of great stones which are shot or cast at him; they are knotty and sharp, and as they encrease in age, so do their horns in strongness and other qualities, until they be twenty years old.

These Beasts inhabit and keep their abode in the tops of those Mountains, where the ice never * 1.1578 thaweth or dissolveth; for it loveth cold by nature, otherwise it would be blinde; for cold is agree∣able to the eye sight and beauty. It is a noble Beast, and very fat. In the small head, and lean legs, it resembleth a Hart; the eyes are very fair and bright; the colour yellowish; his hoof cloven and sharp like wilde Goats. It far excelleth a wilde Goat in leaping; for no man will believe how far off, or what long space it will leap, except he saw it. For there is no place so steep or cragged, that if it afford him but so much space as his foot may stand on, but he will pass over it with a very few jumps or leaps. The Hunters drive them to the smooth and high Rocks, and there they by enclo∣sing * 1.1579 them, take them in ropes or toils, if they cannot come near them with shot or swords. When the Beast seeth his hunter which descendeth to him by some Rock, he observeth very diligently, and watcheth if he can see any distance or space betwixt him and the Rock; yea, but so much as his eye-sight can pierce through: and if he can, then he leapeth up and getteth betwixt the Hunter and the Rock, and so casteth him down head-long; and if he can espy no distance at all, then doth he keep his standing until he be killed in that place.

The hunting of this Beast were very pleasant, but that it is encumbred with much labour and ma∣ny perils, and therefore in these days they kill them with guns. The Inhabitants of Valuis (neer the River Sedunus) take them in their infancy when they are young; and tame them, and until they be old, they are contented to go and come with the tame Goats to pastune, but in their older and 〈◊〉〈◊〉 age they return to their former wilde nature.

Aristotle affirmeth, that they couple or engender together (not by leaping upon each other) but standing upright, upon their hinder legs: whereunto I cannot consent, because the joynts and * 1.1580

nerves of their hinder-legs will not be stretched to such a copulation; and it may be that he or his relator had seen them playing together as Goats do, standing upright, and so took that gesture in their pastime for carnal copulation. The female hath lost 〈◊〉〈◊〉 then the male, but a greater bo∣dy; and her 〈◊〉〈◊〉 are very like to a wilde Goats.

When this Beast feeleth 〈◊◊◊〉〈◊◊◊〉 of her death, and perceived in that her end by some wound * 1.1581 or course of nature approacheth, and is at hand, it is reported by the Hunters, that the ascendeth to the top of some Mountain or high Rock, and there fasteneth one of her horns in the same sleep place, going round continually and never standing still? until she have worn that horn asunder, whereby she stayeth her self, and so at length at the instant or point of death, breaking her horn, falleth down and perisheth. And because they the among the Rocks, it falleth out seldom that their bodies are found, but many times when the Snow falleth from the Mountains in great and huge mas∣ses, it meeteth wish a living 〈◊〉〈◊〉, and other wilde Beasts, and to oppressing them 〈…〉〈…〉veth them down to the foot of the Hils or Mountains, as it doth trees and small houses, which are built upon the sides * 1.1582 of them.

In Creet they make bows of the horns of these Beasts. And concerning their taking it is not to * 1.1583 be forgotten how the Hunter which persueth her from one rock to another, is forced many times for the safegard of his own life, to forsake his standing, and to observe the Beast when it maketh force at him, and to rid himself from danger of death by leaping upon his back, and taking fast hold on his horns, whereby he escapeth. In the house of Pompey, where the memorable Forrest of Gordianus was painted, there were among other Beasts, two hundred Ibices, which Pompey gave unto the people at the day of his triumph, for to make spoil thereof at their own pleasure.

The M〈…〉〈…〉es of the Ibex.

Some do commend the bloud of the Ibex to be a very good remedy against the stone of the blad∣der, being used in this manner: First, they divide it in parte, and put one part of the bloud, and about some six parts of Wine Apiat, and Hony mixed together, and do〈…〉〈…〉 them both together luke-warm, and afterwards they reserve it in a clean vessel, and the third day in the morning they give it unto the party to drink who is grieved and then they put him into a Bath about noon time, and in the evening, and this order is to be obse〈…〉〈…〉 for three days together for it will come to pass, that in that space the Stone will be dissolved and turned into sand gravel, and so by that means will have vent together with the urine.

There is also by the dung of the aforesaid Beast, an excellent remedy against the Sciatica or Hip∣gout, by which that most excellent Physitian Ausonius himself was healed, and many other lying de∣sperate of remedy, which is this; to gather the dung of this Beast in the seventeenth day of the Moon, neither is it any great matter whether you gather it in some part of the old Moon, for it will have the same operation: you shall therefore take as much or this dung as you can hold in your hand or fist at one time: so that the quantity of the dung be unlike, and you shall put it in a morter and beat it to powder, and cast twenty grains of Pepper into the same fime, being very diligently pounded or bruised, and then you shall adde nine ounces of the best Hony unro the aforesaid mixture, and four pounds of the best Wine, and mix the potion in the manner of a compound Wine, and the dung or dirt being dryed and beaten first 〈◊〉〈◊〉 on sha〈…〉〈…〉 mingle all the rest, and put them together in a vessel made of glass, that when you have any need, you may have the medicine ready prepared, to comfort him or her which is so afflicted.

Of the ICHNEUMON.

MArcellus and Solinus, do make question of this Beast (Ichneumon) to be a kinde of Otter, or * 1.1584 the Otter a kinde of this Ichneumon, which I find to be otherwise called Enydros, or 〈◊〉〈◊〉, because it liveth in water; and the reason of this name I take to be fetched ab investigando, because like a Dog or hunting Hound, it diligently searcheth out the seats of wilde Beasts, especially the Crocodile and the Asp, whose Egs it destroyeth, And for the enmity unto Serpents, it is called Ophi∣〈…〉〈…〉us. Is〈…〉〈…〉 is of opinion, that the name of this Beast in the Greek is given unto it, because by the favour thereof, the venom and wholesomess of meates is deseried. Whereof, Dracontius writeth in this manner:

Praed〈…〉〈…〉t Suillus 〈…〉〈…〉cujuscun{que} 〈◊〉〈◊〉

The Ic〈…〉〈…〉 foretelleth the power, and presence of all poyson. And it is called Suillus in Latine, be∣cause like a Hog, it hath bristles in stead of hair; Albertus also doth call it Neomon, mistaking it for Ichneumon.

There be some that call it an Indian Mouse, because there is some proportion or similitude in the * 1.1585 outward form between this 〈…〉〈…〉st and a Mouse. But it is certain, that it is bred in no other Nation but only in Egypt, about the River Nilus; and of some it is called Mus Pharaonis, Pharaohs Mouse, For Iber〈…〉〈…〉 was a common name to all the Egyptian Kings.

There be some that call it Thyamon, and Ans〈…〉〈…〉, and also Damula, mistaking it for that Weasil which is an enemy to Serpents called by the Italians, Do〈…〉〈…〉 〈◊〉〈◊〉 yet I know no learned man * 1.1586 but taketh these two names, to signifie two different Bensts. The quantity of it or stature is sometimes as great as a small Cat or Ferret, and the hairs of it like the hairs of a Hog; the eyes small and narrow, which signifie a malignant and crafty disposition; the tail of it very long like a Serpents, the end turning up a little, having no hairs but scales, not much unlike the tail of a Mouse Aelianus affirmeth, that both sexes bear young, having seed in themselves, whereby they conceive. For those that are overcome in combates one with another, are branded * 1.1587 with a warlike mark of Villanage, or subjection to their Conquerours; and on the con∣trary side they which are conquered and overcome in fight, do not only make vassals of them whom they overcome but in token thereof for further punishment, fill them with their seed by carnal copulation, so putting off from themselves to them, the dolours and torments of bearing young.

This first picture of the Ichneumon was taken by Bellonius except the back be too much elevated.

[illustration]

The second picture taken out of Oppianus Poems, as it was found in an old Manuscript.

[illustration]

When it is angry the hairs stand upright, and appear of a double colour, being white and yel∣lowish by lines or rows in equal distance, entermingled, and also very hard, and sharp, like the hair of a Wolf, the body is something longer then a Cats, and better set or compacted, the beak black, and sharp at the nose like a Ferrets, and without beard; the 〈…〉〈…〉a short and round; the legs black, having five claws upon his hinder-feet, whereof the last or hindmost of the inner 〈…〉〈…〉de of the foot is very short; his tail thick towards the rump: the tongue, teeth and stones are like a Cats, and this it hath peculiar, namely a large passage, compassed about with hair, on the outside of his excrement hole like the genital of a woman, which it never openeth but in extremity of heat; the place of his excrements remaining shut, only being more hollow then at other times. A〈…〉〈…〉 it may be that the Authors aforesaid, had no other reason to affirm the mutation of feeble or common transmigration of genital power, beside the observation of this natural passage in male, and female. They bring forth as many as Cats and Dogs, and also eat them when they are young: they live both in land and water, and take the benefit of both elements; but especially * 1.1588 in the River Nilus, amongst the Reeds, growing on the banks thereof, according to the saying 〈◊〉〈◊〉 Nemetian;

—Et placidis Ichneumona quaerere ripis, Inter arundineas segetes.—

For it will dive in the water like an Otter, and seem to be utterly drowned, holding in the breath longer then any other four-footed Beast, as appeareth by his long keeping under water, and also by living in the belly of the Crocodile, until he deliver forth himself, by eating through his bowels, as shall be shewed afterwards. It is a valiant and nimble creature, not fearing a great Dog, but setteth upon him and biting him mortally, but especially a Cat; for it killeth or strangleth her with three bites * 1.1589 of her teeth, and because her beak or snout is very narrow or small, it cannot bite any thing, except it be less then a mans fist. The proportion of the body is much like a Badgers, and the nose hangeth over the mouth, like as it were always angry; the nature of it is, finding the Crocodile asleep, sud∣denly * 1.1590 to run down into his throat and belly, and there to eat up that meat which the Crocodile hath devoured, and not returning out again the way it went in, maketh a passage for it self through the Beasts belly.

And because it is a great enemy and devourer of Serpents, the common people of that Countrey * 1.1591 do tame them, and keep them familiarly in their houses like Cats, for they eat Mice, and likewise be∣wray all venemous Beasts: for which cause as is said before, they call it Pharaohs Mouse, by way of excellency. At Alexandria they sell their young ones in the Market, and nourish them for profit: It is a little Beast, and marvellously studious of purity and cleanliness.

Bellonius affirmeth that he saw one of them at Alexandria, amongst the ruines of an old Castle, which suddenly took a Hen and eat it up, for it loveth all manner of fowls, especially Hens and * 1.1592 Chickens, being very wary and crafty about his prey, oftentimes standing upright upon his hin∣der-legs, looking about for a fit booty, and when it espyeth his prey near him, it slideth so close * 1.1593 to the ground, as is very admirable, until it be within the reach, and then leapeth upon it with incredible celerity, flying to the throat, and like a Lion killeth all by strangling. It eateth indiffe∣rently every living thing, as Snails, Lizards, Camelions, all kindes of Serpents, Frogs, Mice, and Asps. For Strabo saith, when he findeth an Asp by the water side, it catcheth hold on the tail, and so draweth the Beast into the water, and receiveth help from the flouds to devour her enemy; and whereas we have said already, that the Ichneumon entreth into the belly of the Cro∣codile, Ammianus Marcellinus, Strabo, Pliny, and Oppianus, maketh thereof this discourse following When the Crocodile hath filled his belly, and over-glutted himself with meat, he cometh to the land to sleep.

Now there is in Egypt, a certain Bird called Crochillus, whose nature is to wait upon the Cro∣codile, and with her breath and claws, gently and with a kinde of delight, to pull out the remnants of the meat sticking in the Crocodiles teeth; wherewithal the Crocodile being pleased, openeth his mouth wide, to be thus cleansed by this Bird, and so falling fast asleep gaping, watched all the while by the vigilant eye of the Ichneumon, perceiving him to be deeply plunged in a senseless security, goeth presently and walloweth in sand and dirt, and with a singular confidence entereth into the gate of death, that is, the Crocodiles mouth, and suddenly pierceth like an Arrow through the Monsters wide throat down into his belly.

The Crocodile feeling his unlooked for evil, awaketh out of sleep, and in a rage or madness, void of counsel, runneth to and fro, far and wide, plunging himself into the bottom of the river, where * 1.1594 finding no ease, returneth to land again, and there breatheth out his untolerable poyson, beating himself with all his power, striving to be delivered from this unsufferable evil. But the Ichneumon careth not for all this, sitting close upon the liver of the Crocodile, and feeding full sweetly upon his intrails, until at last being satisfied, eateth out her own passage through the belly of her hoast. The self same thing is related by Plutarch: but I wonder for what cause the Beast should rowl her self in sand and dirt, to enter into the Crocodiles belly; For first of all, if after her rolling in dirt, she dry her self in the Sun, yet will not that hard crust be any sufficient armour of proof to defend her small body from the violence of the Crocodiles teeth, and besides, it encreaseth the quantity of her body, making her more unfit to slide down through the Crocodiles narrow throat: and therefore, the Authors cannot be but deceived in ascribing this quality to her, when she is to enter into the Crocodile, but rather I believe, she useth this defence against the Asp, as Aristotle saith, and therefore the Author seeing her so covered with mud, might easily be mistaken in her purpose. For it is true indeed that when she seeth the Asp upon the land, she calleth her fellows, who arm * 1.1595 themselves as before said before the combate, by which means they are safely preserved from the bitings of their enemies; or if it be true that they wallow themselves in the mud, they do not dry themselves in the Sun, but while their bodies are moist, slide down more easily into the Crocodiles belly.

Concerning their fighting with Asps, and the arming of themselves as aforesaid, the Aegyp∣tians make this Hieroglyphick of the Ichneumon, to signifie a weak man, that wanteth and cra∣veth help of others; Pliny also saith that when the Asp fighteth with this Beast, the Ichneumon turneth to her, her tail, which the Asp taking for defiance, presently maketh force at it, whereby she is overtaken and destroyed by the Ichneumon, but in my opinion this combate is better ex∣pressed by Oppianus.

For saith he, the Ichneumon covereth her body in the sand, as it were in a grave, leaving nothing uncovered but her long Serpentine tail, and her eyes, and so expecteth her enemy. When the Aspe espyeth her threatning rage, presently turning about her tail, provoketh the Ichneumon to combate, and with an open mouth and lofty head doth enter the list, to her own perdition. For the Ichneumon being nothing afraid of this great bravado, receiveth the encounter, and taking the head of the Asp in his mouth, biteth that off, to prevent the casting out of her poyson: afterwards tearing her whole body in pieces, although gathered together wound in a circle; for the success of these two comba∣tants, lyeth in the first blow. If the Asp first bite the Ichneumon, then doth her poyson destroy her adversary; and so on the contrary, if the Ichneumon first bite the Asp, then is the Ichneumon con∣querour; and for this cause she covereth her body as aforesaid.

Furthermore, this Beast is not only enemy to the Crocodile and Asp, but also to their Egs, * 1.1596 which she hunteth out by the sagacity of her nose, and so destroyeth them, yet doth she not eat them: whereby the merciful providence of God doth notably appear, for the safeguard of mankinde, which in those Countries where these noisome Beasts are bred, hath provided such an enemy to destroy them, both Egs, and Birds, as is friendly and tameable by the hand and wit of man.

For which cause the blinde Pagans, consecrated this Beast to Latona, and Lucina, and the He∣racleopolites did think that they possessed all religion; the Egyptians themselves did worship them, because as their Countrey is above all other plagued with Serpents, so they are much eased by the help of this little Beast. And when they die, they do not only lament them, but also bury them religiously. And thus much for the description of the Ichneumon. Now followeth their medi∣cinal vertues.

The Medicines of the Ichneumon.

The skin of the Ichneumon, being dryed and beaten into small powder, afterwards mingled with Wine Vinegar, and anointed upon those which are grieved with the venemous or poysonsome bites of the same Beast; doth very effectually and speedily cure them of the same. The pretious stone called by the name of Iris, which is very hard, as Horus saith, being burned, and afterward beaten * 1.1597 or pounded into powder, is an excellent remedy against the venemous biting of the Ichneumon. It is also said, that all Beasts (but especially the Crocodile) do for the most part hate and detest the soci∣ety of this Beast. There is moreover a very ranck and venemous poyson, which proceedeth from the genital or groin of this Beast.

The hairs of the Ichneumon being taken in a certain perfume, doe very much help and cure those which are troubled or grieved with the Maw-worms. The dung of a Cat, or the dung of this Beast, is * 1.1598 very medicinable to be put in any salve, or potion, for the strengthening and confirming of the body. The urine or tail of an Ichneumon, being mixed with the milk of a black Cow, and given unto those which are troubled with that grievous disease, called the Colick and Stone, for the space of three * 1.1599 days together in any kinde of drink, will easily and speedily cure them of their pain. The stones of an Ichneumon, being either beaten in powder, or taken raw, either in Wine or any other drink, is very * 1.1600 medicinable, and cureable for the easing of all such as are troubled or grieved with any ach, pain, or disease in their belly: And thus much shall suffice concerning the cures, and medicines of the Ich∣neumon.

Of the LAMIA.

THis word Lamia hath many significations, being taken sometime for a Beast of Lybia, some-times for a fish, and sometimes for a Spectre or apparition of women called Phairies. And from * 1.1601 hence some have ignorantly affirmed, that either there were no such Beasts at all, or else that it was a compounded monster of a Beast and a Fish, whose opinions I will briefly set down. Aristophanes affirmeth, that he heard one say, that he saw a great wilde Beast having several parts resembling out∣wardly an Ox, and inwardly a Mule, and a beautiful Woman, which he called afterwards Empusa.

When Apollonius and his companions travelled in a bright Moon-shine-night, they saw a certain ap∣parition * 1.1602 of Phairies, in Latine called Lamiae, and in Greek, Empusae, changing themselves from one shape into another, being also sometimes visible, and presently vanishing out of sight again: as soon as he perceived it, he knew what it was, and did rate it with very contumelious and despiteful words, ex∣horting his fellows to do the like, for that is the best remedie against the invasion of Phairies. And when his companions did likewise rail at them, presently the vision departed away. * 1.1603

The Poets say, that Lamia was a beautiful woman, the daughter of Bellus and Lybia, which Jupiter loved, bringing out of Lybia into Italy, where he begot upon her many sons, but 〈◊〉〈◊〉 jealous of her husband, destroyed them as soon as they were born, punishing Lamia also with a restless estate, that she should never be able to sleep, but live night and day in continual mourning, for which occasion she also stealeth away and killeth the children of others, where-upon * 1.1604 came the fable of changing of children: Jupiter having pity upon her, gave her exemptile eyes that might be taken in and out at her own pleasure, and likewise power to be transformed into what shape she would: And from hence also came the faigned name of Acho, and Al〈…〉〈…〉,

wherewithal women were wont to make their children afraid, according to these verses of 〈◊〉〈◊〉.

Terrioblas Lamias, Fuuni quas Pompilti{que} Institue••e Nu••ae, tremithas, &c.

Of these Angelus Politianus relateth this old wives story, in his preface upon Aristotles first book of * 1.1605 Analyticks, that his Grand-mother told him when he was a childe, there were certain Lamiae in the Wilderness, which like Bug bears would eat up erying boys, and that there was a little Well near to Fesulanum, being very bright, yet in continual shadow, never seeing Sun, where those Phairy women have their habitation, which are to be seen of them which come thither for water.

[illustration]

Plutarch also affirmeth, that they have exemptile eyes as aforesaid, and that as often as they go from home, they put in their eyes, wandring abroad by habitations, streets, and cross ways, entring into the assemblies of men, and prying so perfectly into every thing, that nothing can escape them, be it never so well covered: you will think (saith he) that they have the eyes of Kites, for there is no small mote but they espy it, nor any hole so secret but they finde it out, and when they come home again, at the very entrance of their house they pull out their eyes, and cast them aside, so being blinde at home, but seeing abroad. If you ask me (saith he) what they do at home, they fit sing∣ing and making of wool, and then turning his speech to the Florentins, speaketh in this manner: Vidi∣stisne ••••secro Lamias istas, viri Florentini, quae se & sua nesciunt, alios & aliena specu antur? Negatis? atqui tamen sunt in urbibus friquentes: verum personatae incedient, homines credas, Lamiae sunt: that is, to say; O ye Flo∣remines, did you ever see such Phairies; which were busie in prying into the affairs of other men, but yet ignorant of their own? Do you deny it? yet do there commonly walk up and down the City, Phairies in the shapes of men.

There were two women called Macho, and Lamo, which were both foolish and mad, and from the strange behaviours of them, I came the first opinion of the Phairies: there was also an ancient Lybian woman called Lamia, and the opinion was, that if these Phairies had not whatsoever they demand∣ed, presently they would take away live children, according to these verses of Horace.

Nec quodcunque ••olet, poscat sibi fabula credi, Neu pransae Lamiae vivum puerum extrabat alvo.

It is reported of M••nippus the Lycian, that he fell in love with a strange woman, who at that time * 1.1606 seemed both beautiful, tender, and rich, but in truth there was no such thing, and all was but a fan∣tastical ostentation; she was said to insinuate herself into his famillarity, after this manner: as he went upon a day alone from Corinth to Conchrea, he met with a certain phantasm or spectre like a beautiful woman, who took him by the hand, and told him that she was a Phoenician woman, and of long, time had loved him dearly, having sought many occasions to manifest the same, but could never finde opportunity until that day, wherefore she entreated him to take know∣ledge of her house, which was in the Suburbs of Corinth, therewithal pointing unto it with her finger, and so desired his presence: The young man seeing himself thus woo••d by a beautiful woman, was easily overcome by her allurements, and did oftentimes frequent her com∣pany.

〈…〉〈…〉 pus in this manner: O formose, & a formosis expetite mulieribus, ophin thalpeis, cai su ophis? that to say, O fair Menippus, beloved of beautiful women, art thou a Serpent and dost nourish a Ser∣pent? by which words he gave him his first admonition, or inkling of a mischief; but not pre∣vailing, Menippus purposed to marry with this Spectre, her house to the outward shew being rich∣ly furnished with all manner of houshold goods; then said the wise man again unto Menippus, th〈…〉〈…〉 gold, silver, and ornaments of house, are like to Tantalus Apples, who are said by Homer to make a fair shew, but to contain in them no substance at all: even so whatsoever you conceive of this riche〈…〉〈…〉 there is no matter or substance in the things which you see, for they are only inchanted Images and shadows, which that you may believe, this your neat Bride is one of the Empusae called Lamiae of Mormolyciae, wonderful desirous of copulation with men, and loving their flesh above measure, but those whom they do entice, with their venereal marts, afterward they devoure without love or pi∣ty feeding upon their flesh: at which words, the wife man caused the gold and silver plate and houshold stuffe, Cooks and Servants, to vanish all away; Then did the Spectre like unto one * 1.1607 that wept, entreat the wise man that he would not torment her, nor yet cause her to confess what manner of person she was; but he on the other side being inexorable, compelled her to declare the whole truth, which was, that she was a Phairy, and that she purposed to use the company of Me••ippus, and feed him fat with all manner of pleasures, to the intent that afterward she might eat up and devour his body; for all their kinde love was but only to feed upon beautiful young men.

These and such like stories and opinions there are of Phairies, which in my judgement arise from * 1.1608 the prestigious apparitions of Devils, whose delight is to deceive and beguile the mindes of men with errour, contrary to the truth of holy Scripture, which doth no where make mention of such in∣chanting creatures; and therefore if any such be, we will hold them the works of the Devil, and not of God, or rather I beleeve, that as Poets call Harlots by the name of Charybdis, which de∣voureth and swalloweth whole Ships and Navies, alluding to the insatiable gulph of the Sea, so the Lamiae are but Poetical allegories of beautiful Harlots, who after they have had their lust by men, do many times devour and make them away, as we read of Diomedes daughters; and for this cause also Harlots are called Lupae, She-wolves, and Lepores, Hares.

To leave therefore these fables, and come to the true description of the Lamia, we have in hand. * 1.1609 In the four and thirty chapter of Esay, we do finde this beast called Lilith in the Hebrew, and transla∣ted by the Ancients Lamia; which is there threatned to possess Babel. Likewise in the fourth chapter of the Lamentations, there it is said in our English translation, that the Dragons lay forth their breasts in Hebrew they are called Eihannim, which by the confession of the best Interpreters▪ cannot signifie Dragons, but rather Sea-calves, being a general word for strange wilde Beasts. Howbeit the matter being well examined, it shall appear that it must needs be this Lamia, because of her great breasts, which are not competible, either to the Dragon or Sea-calves; so then we will take it for granted, by the testimony of holy Scripture, that there is such a Beast as this▪ Chrysostomus D〈…〉〈…〉 also writeth that there are such Beasts in some part of Lybia, having a womans face, and very beau∣tiful, also very large and comely shapes on their breasts, such as cannot be counterfeited by the art of any Painter, having a very excellent colour in their fore-parts without wings, and no other voice but hissing like Dragons: they are the swiftest of foot of all earthly Beasts, so as none can escape them by running; for by their celerity they compass their prey of Beasts, and by their 〈◊〉〈◊〉 they overthrow men. For when as they see a man, they lay open their breasts, and by the beauty thereof, entice them to come near to conference, and so having them within their compass, they devour and kill them: unto the same things subscribe Coelius and Giraldus; adding also, that there is a certain crooked place in Lybia, near the Sea-shore, full of sand like to a sandy Sea, and all the neighbour places thereunto are Deserts.

If it fortune at any time, that through shipwrack men come there on shore, these Beasts watch up∣on them, devouring them all, which either endevour to travel on the Land, or else to return 〈◊〉〈◊〉 again to Sea, adding also that when they see a man they stand stone still, and stir not till he come unto them, looking down upon their breasts, or to the ground; whereupon some have thought, they seeing them at the first sight, have such a desire to come near them, that they are drawn into their compass, by a certain natural Magical Witch-craft: but I cannot approve their opini∣ons, either in this or in that, wherein they describe him with Horses, feet, and hinder-parts of a Serpent; but yet I grant that he doth not only kill by biting, but also by poysoning, feeding

upon the carcasse which he hath devoured: His stones are very filthy and great, and smell like a Sea-calves, for so Aristophanes writing of Cleon a Coriar, and lustful man, compareth him to a Lamia, in the greatness and filthiness of his stones; the hinder part of this Beast are like un∣to a Goat, his fore-legs like a Bears, his upper parts to a Woman, the body sealed all over like a Dragon, as some have affirmed by the observation of their bodies, when Probus the Emperour brought them forth into publick spectacle: also it is reported of them, than they devour their own young ones, and therefore they derive their name Lamia of l〈…〉〈…〉. And thus much for this Beast.

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 * 1.1610 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, * 1.1611 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 * 1.1612 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. * 1.1613

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 * 1.1614 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•• * 1.1615 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 * 1.1616 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 * 1.1617 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 * 1.1618 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 * 1.1619 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 * 1.1620 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 * 1.1621 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, * 1.1622 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 * 1.1623 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 * 1.1624 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 * 1.1625 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 * 1.1626 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, * 1.1627 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, * 1.1628 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, * 1.1629 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 * 1.1630 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 * 1.1631 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 * 1.1632 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 * 1.1633 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 * 1.1634 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 * 1.1635 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 * 1.1636 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, * 1.1637 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 * 1.1638 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: * 1.1639 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 * 1.1640 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 * 1.1641 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 * 1.1642 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 * 1.1643 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 * 1.1644 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 * 1.1645 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. * 1.1646

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 * 1.1647 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 * 1.1648 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 * 1.1649 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 * 1.1650 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 * 1.1651 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 * 1.1652 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 * 1.1653 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 * 1.1654 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 * 1.1655 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 * 1.1656 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 * 1.1657 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. * 1.1658

It is reported also, that if a Man and another Beast be offered at one time to a Lion to take his * 1.1659 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, * 1.1660 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 * 1.1661 (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 * 1.1662 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 * 1.1663 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 * 1.1664 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 * 1.1665 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 * 1.1666 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 * 1.1667 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 * 1.1668 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 * 1.1669 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 * 1.1670 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, * 1.1671 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 * 1.1672 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 * 1.1673 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, * 1.1674 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 * 1.1675 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, * 1.1676 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 * 1.1677 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 * 1.1678 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, * 1.1679 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 * 1.1680 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, * 1.1681 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 * 1.1682 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 * 1.1683 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: * 1.1684 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 * 1.1685 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 * 1.1686 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 * 1.1687 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 * 1.1688 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 * 1.1689 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 * 1.1690 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 * 1.1691 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 * 1.1692 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 * 1.1693 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, * 1.1694 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 * 1.1695 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, * 1.1696 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 * 1.1697 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 * 1.1698 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 * 1.1699 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 * 1.1700 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, * 1.1701 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 * 1.1702 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 * 1.1703 anointed with the fat of a Lion mingled with Garlick, so as the savour of the Garlick may over∣come * 1.1704 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 * 1.1705 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 * 1.1706 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, * 1.1707 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, * 1.1708 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 * 1.1709 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, * 1.1710 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 * 1.1711 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 * 1.1712 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 * 1.1713 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 * 1.1714 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 * 1.1715 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, * 1.1716 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 * 1.1717 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 * 1.1718 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 * 1.1719 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 * 1.1720 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 * 1.1721 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 * 1.1722 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 * 1.1723 deafness.

If the eye teeth of a Lion be hung about the neck of a young childe before that he cast his * 1.1724 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 * 1.1725 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 * 1.1726 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. * 1.1727 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, * 1.1728 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 * 1.1729 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 * 1.1730 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 * 1.1731 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 * 1.1732 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〈…〉〈…〉

Of the LINX.

[illustration]

The picture of a Linx once in the Tower of London, which was first described by Doctor Cay.

[illustration]

THe wilde Beast which among the Germans is named Luchss, by making a name from the Linx, or as others write Lux, or Luxs: amongst the Italians is at this day called Lupo 〈◊〉〈◊〉, or Cerve∣rio, * 1.1733 being engendéred betwixt a Hinde and a Wolf; and likewise amongst the Rhaetians which speak Italian: and the Sabaudians, and the Dalmatians or Illyridns, Cerviro. But there was a certain B••bemia•• of late, which declared that the Linx as he conjectured; was called among the Illyrians, Rys, (and that it was called Luchss among the Germans) but that amongst the Illyrians was lesser then the other, yet very like. The Spaniards do as yet call him by the Latin name Lince, even as certain Italian writers in their vulgar tongue, as Alunnus doth testifie. In certain places in Helvetia, and about Sed••••••, they call him Thierwolf. Amongst the barbarous writers he is called by the name of an Ounce; which I do suppose to be a Panther. Fr. Alunnus doth say, that this Beast was called of certain Italian writers in the vulgar tongue, Lonza, some interpreting it to be a Lioness, some a Pardal, a Panther, or a Wolf, engendred of a Hinde and a Wolf.

Ounces do commonly seem to be called rather Linxes then Panthers; but although some late * 1.1734 writers do attribute the name to a Leopard or a lesser Panther, it seemeth notwithstanding corrupt from the Linx: for he is a creature very like him both in his craft and shape of his body, but a Linx hath his tail shorter, and his longer. Libards-bane doth kill Leopards and Linxes. * 1.1735

These Figures were taken by Olaus Magnus, wherein the Linx pursneih a wilde Cat.

[illustration]

The Latins call this beast Lupus Cervarius, and Lynx of the Greek word Lugx, from whence the Ger∣man, * 1.1736 ein Luchs: and it hath been believed, that the Latin name was given unto it, because they were ingendred betwixt a Wolf and Hind, but there is no wise man that will suppose or be easily induced to believe, that Beasts of such hostility, and adverse dispositions in nature, should ever ingender or suffer copulation together; and therefore I rather suppose that it is called Cervarius, either because it hunteth Harts and Hinds, or else because it imitateth their young ones in the outward colour and spots in the skins.

There was a Beast (saith Pliny) which was called Chaus, and by the French, Raphlus, brought in publick spectacle by Pompey the great, out of France, which in shape resembleth a Wolf, and in spots a Leopard; and therefore I think that Chaus, Raphlus, and Lupus Cervarius, are divers names of one and the same wilde Beast and yet by divers writers it is confounded with the Thoes, or with the Pan∣ther, or with the Ounce.

But I cannot agree thereunto, seeing it is written by Pliny, that about the River Padus in Kuly, there are certain Beasts called Lynces, from whence cometh the Lyncurion, which by Zenothomis are called Langae, and by others Languriae. And Solinus also agreeth thereunto, taking Lupus Gervarius, for a kind of Linx.

Some have fabled that there is a Beast called Lynceus, which Suidas and Varinus call Oxurderches: * 1.1737 and they say, that the eyes of it are the best sighted of all the Beasts in the world. Oppianus maketh two kind of Linxes, one a greater, and hunteth Harts and great Beasts; the other a smaller, and hun∣teth wilde Cats and Hares. And first of all I will set down the description of this Beast, according as it was taken in England by that learned Physitian D. Cay, whose words I do here expresse.

There is in the Tower of London (saith John Cay) a Beast which eateth 〈◊〉〈◊〉, his whole body be∣ing * 1.1738 of the greatness of a Lamb of two moneths old, having his head, mouth, feet, and nails like to a Cat. But concerning his beard and tail, his beard hangeth down on both sides, divided in the middle with sundry colours, the former being white, and the latter black; his tail is short and thick, being from the middle to the uppermost prart red, and to the lower part black; his eyes being yel∣low, the hair of the eye-lids obscurely waxing white. His ears erected upright, as the ears of a Cat, being replenished within with white hair, without covered with white and black, but so that the upper part is black, the middle (for it is divided into three parts) be white, and the lowest black again. Neither is it content to be ended in his own course, except also that his former parts, or the farthest brinkes or edges, and also his latter may be bended on the other side, in like manner as the edges of the Priests hat of the Grecian Church are folded a∣mongst the Venetians.

In the top of his ears there are placed some black hairs, as it were a foretop or tust. The colour of this beast in the outmost parts is red, in the innermost white, but sprinkled here with black spots, and almost by rowes; and there with spots somewhat lighter then the other, all his hair being for the most part white all over: all his body, except the aforesaid spots, as it is in certain black skins of young Conies. And on both the sides of his nose there are four spots set in order. In both his lips, as now we will declare: in his uppermost lip there are five orders or rowes, being of a very eqnall distance.

In the first row, and the upper, four; in the second, five; in the third, eight; in the fourth, five; in the fift, there are four; and these also every one in his order, having an equall distance. In the lower lip there are only seven more manifest and evident, being placed in two rowes. In the first, four, to the very mouth of the lip; in the second after them three others; after these, other lesser but not placed with so certain and true order as the uppermost.

In the upper lip on both sides there are certain white hairs being rougher then those in Cats and, Lions. His nose is somewhat of a pale red colour, being somewhat distinct or apart from the rest rest of his face on every side with a black line. Another line also doth divide the outermost part of his nose by length (as in an Ounce) but only being lightly lead by the top or highest parts, not im∣pressed higher by the lowermost.

The skin of his feet are exceeding hard, and his nails are hid in his feet (as the nails of an Ounce and a Cats are) neither doth he put them forth at any time, unlesse in taking of his prey as they do.

He doth climb wonderfully, so that what he may be able to do in that thing (either in his cave or den) nature her self doth teach. He is a quick-moving creature, and cannot stand still in a place, so that except (by meer chance) the voice of a Wood-pecker in the basket of a certain Countrey man (who came then only to see the Lions) had made him quiet and attentive, there had been no hope of the portraiting out the picture of his body. He being present he was most quiet; but he going away, he would never stand still: wherefore I was constrained to send my man after the Countrey-man to buy the bird, which being present, he stood very still untill the business was dispatched and the work absolutely perfected.

Our Countreymen call it Luzarne, it is doubtful whether we should call it Leunce, or Lynx, in the affinity of the words. His skin is used by Noble men, and is sold for a great price. He is angry at none but them which offer him injury; his voice is like a Cats, when he would snatch away the food from his fellow. He is loving and gentle unto his keeper, and not cruell unto any man. So far Doctor Cay.

Unto this description of Doctor Caius, I may add another description that was taken by the sight * 1.1739 of the skin of this Beast. The length whereof from the tip of the nose unto the very tail, was four spans and five fingers, and the length of the tail seven fingers, the breadth of the shoulder-blades of his back, and the top of his neck, was two palmes six fingers and a span; the length of his forelegs, a span and five fingers; and the length of his hinder-legs, a span and three fingers; the hair was very soft, but yet thick and deep, the tips of the hair upon his back were white, but in the neather∣most parts they were red, and they are most white which fall downwards on both sides from the middle of his back.

In the middle they are more red and duskie, the middle of the belly, and especially the lower part is white, but both sides of it are white and red, and every where upon his belly there are black spots, but most plentiful in the bottom of the belly, and on both sides. The uppermost part of his neck, right over against his ears, hath great black spots, his ears are small, and not bigger then a little Triangle, in the edges they are black, although with the black hairs there are mingled some white. His beard is mixed with black and white hair, which hair is great like to bristles. The teeth are most white, and the upper canine teeth hang over the neather the breadth of a finger, whereof six are small, and of those six two are the greatest, and all the residue are very small on the neather chap; and to conclude, all the teeth were like a common Weasils or Martil. His feet were very rough, being five distinct claws upon the fore-feet, and four upon the hinder, which claws were very white and sharp.

The tail was of equall bigness and thickness, but in the tip thereof it is black. These skins are * 1.1740 sold for three Nobles a piece, and sometimes for six, and sometimes for lesse, according to the quan∣tity of the skin and Countrey wherein it is sold. And unto this description do Bellonius and Bonarus agree. For Bellonius at Constantinople saw two Linxes, much like unto Cats; and Bonarus had often∣times seen them hunted in Moschovia, Lituania, Polonia, Hungaria, and Germany; but he commendeth above all the Linxes of Scotland and Swesia, as most beautiful, having Triangular spots upon their skins. But the Indian and African Linxes, he saith have round spots, sharp-bristly short hair, and full of spots on all parts of their body, and therefore they are not so delicate as the Linxes of Europe. which with good cause he conjectureth to be the Linx that Pliny speaketh of, and not unlike to that which is bred in Italy. There are Linxes in divers Countries, as in the forenamed Russia, Lituania, Polonia, Hungary, Germany, Scotland, so also they are most abundant in Scandinavia, in Swesia, so also about Hyelsus, and Helsyngia: likewise in all the Regions upon the Alpes, and in Sylva Martia, they are also very plentiful in Ethiopia, in France and Italy, about the River Padus, and in the Island Carpathus. And thus having discoursed of their Countrey and proportion, whereby their differences and kinds may be discerned, we will leave every one of them to their particular, and proceed to the treatise and description of their general natures.

There is no great difference betwixt their outward shapes and proportion, for both the smaller and the greater have bright eyes, divers coloured skins, a little head, a nimble and chearful face, and * 1.1741 (Albertus saith) that their body is longer then the body of a Wolf, but their legs shorter, mistaking the Linx for the Thoes. Their eyes stand forth of their heads very far, their tongue like the tongue of a Serpent, and Textor affirmeth that they have paps or udders in their Breasts, but surely he taketh Lynx for Sphinx.

Their meat goeth into the belly straight through the maw, without staying, and therein is a note of their insatiable voracity, for none but insatiable Beasts or Birds are so affected, as in Birds, the Cormerant. It hath no ankle bone, but a thing like unto it; the nails are very long, as you may see in two of the former pictures, but he hideth them within his skin till he be angry, ready to fight or climb, or otherwise affected, as you may see by the picture of the Linx taken in the Tower of London.

The inward proportion and anatomy of their bodies is like unto a man, and therefore Galen giveth this lesson to students in Physick, Prastat simiarum homini quam simillimarun artus diss••care, cum 〈◊〉〈◊〉 in exemplo exercese institues, sin ea non detur, aliquam ei proximam deligito, ant si nulla omnino Simia reperia∣tur, Cynocephalum, vel Satyrum, vel Lincem, ea omnia, quibus artuum extrema in digitos quie{que} discre∣ta sual; that is to say, It is good to diffect those bodies which are likest to a man, when one would instruct himself in Anatomy, and if he cannot finde an Ape, let him take a Baboon, a Satyr, or a Linx, and generally any creature, the extremity of whose sinews and joynts are divided into five fingers or toes.

There be some that have thought, that Panthers, Pardals, Linxes, or Tygers, had been all of the kinde of Cats, because of mutual resemblance in the greatness and strength of their nails, in the distinction of their skins, which are party coloured and fair, having also a round head, a short face, a long tail, a nimble body, a wild mind, and get their meat by hunting: but here∣in I leave every man to this own best liking and opinion: for when we have done our best to ex∣presse their natures and several properties, it shall be idle to spend time about disputation to what rank or order every beast ought to be referred. For every one that readeth our story, and seeth out pictures may either be satisfied, or else amend our labour.

The Linx therefore biteth most cruelly and deep, and therefore is accounted, Rapax animal, instar * 1.1742 lupi, sed callidius, a Beast as revening as a Wolf, but more crafty; they get up into trees, and from them leap down upon very great beasts, and destroy them, being enemies Both to men and beasts, and at their pleasure, according to necessity, set upon both.

They are taken sometimes in Germany, in the Dutchy of Wertinberg, and that it was once credibly * 1.1743 affirmed, one of them leaped down from a tree upon a Countrey man, as he passed under the same tree, but being weary, and having an Ax on his neck, received her on the sharp edge thereof, and so killed her, otherwise she would soon have killed him.

They live in the mountains also, where they are killed by poison, or else hunted by armed men on Horse-back, and included with multitudes, for their hunting is perilous, and therefore they * 1.1744 must be inclosed with great company. Some take them with ditches, as we heard before Lions were taken; others in snares or gins laid upon the rocks, and stones, and whensoever they are hunted with Dogs, they run directly to the woods or to the next trees, wherein they are killed by gun shot.

In the Summer time they are very weak and live among the Rockes, never straying far from their own lodging, hurting no man untill the Autumn. They hunt wilde Goats, whom they fol∣low from Rock to Rock, leaping as fast or faster then the Goats. They Hunt also wilde Cats and Hares, and some other little Beasts; but the greatest Linxes hunt Harts and Asses, and their man∣ner is as we have said already, to get up into trees, and there to lie in wait for their prey, untill they * 1.1745 espy it under the boughs, and then suddenly leap into the neck thereof, whether it be a Man or a great Beast, wherein they fix their claws so last, that no violence can shake them off, but with the sharpness of their teeth, bite into the scull, and eat out the brains, to the utter destruction of the Man or Beast, whomsoever they light upon, but if it be a small Beast, they eat the whole body there∣of, and not only the brains.

Yet this is a wonderful secret in their nature, that although they be long afflicted with hunger, * 1.1746 yet when they eat their meat, if they hear any noise, or any other chance cause them to turn about from their meat, out of the sight of it, they forget their prey notwithstanding their hunger, and go to seek another booty, never remembring that which they had before them, nor yet return back again to eat thereof. The voice of this Beast is called by a speciall word in Latin, Orcare, or Corcare, which I may English Croaking, or Whining, for the voice thereof is not great, and therefore the Author of Philomela saith, Dum Linces orcando fremunt, ursus ferus uncat; While the Linx croak∣eth, the wilde bear whineth. And Arlunus saith, Corcare vox lupi Cervarll; to croak is the voice of * 1.1747 a Linx.

It is thought that of all Beasts they see most brightly, for the Poets faign, that their eye sight pierceth through every solid body, although it be as thick as a wall: yet if you offer unto it any * 1.1748 thing which is transparent, it is much offended, and sometimes blinded, but I cannot tell, whether the sight be attributed to the Linx truely according to nature, or fabulously in imitation of the Poetical fiction of Lynceus, of whom it was said in ancient time, that he saw through stone wals, of whom Horace writeth thus:

Si poss••s oculo, quantum contendere Lyneeus, Non tamen 〈◊〉〈◊〉 contemn•••• lippus inungl.

Marcus Tullius also saith in this manner, in the admiration of Lynceus eye-sight, as though darkness * 1.1749 did not hinder it, Quis est tam Lynccus qui in tantis tenebris nihil effendat? Apollonius saith, that so

great was the perfection of this mans eye-sight, as he was believed to see perfectly down into the earth, and what was done in Hell. Plutarch saith, that he could see through trees and rocks. Pausanias writeth, that he was a King, and raigned after Danaovita. Pyndarus writeth, that Ida and Lynceus were the sons of Aphareus, and that a contention growing betwixt Ida, and Castor, and Pollux at * 1.1750 the marriage of Helena because they twain would have ravished Phoebe and Illayra, the wives of Ida and Lynceus; Ida did therefore slay Castor, and afterwards Lynceus slew Pollux when he spyed him lie under an Oake, from the mountain Taygetus. Wherefore Jupiter slew Ida with lightning, and placed Castor and Pollux in heaven among the stars. There was another Lynceus husband of Hypermnestra, Daughter of Danaus, which Danaus having commanded all his Daughters in the night time to kill their Husbands, she only spared her husband Lynceus. But the truth is, that Lynceus of whom there is so many fables of his eye-sight, was the first that found out the mines of Gold, Silver and Brasse * 1.1751 in the earth, and therefore simple people seeing him bring Gold and Silver out of the earth, and coming now and then upon him while he was digging deep for it, using the light of Candles, which he never brought out of the pits, they foolishly imagined, that by the sight of his eyes he was first * 1.1752 of all led to seek for those treasures, and from hence came the common proverb, Lynceo perspicacior, for a man of excellent eye-sight. And to conclude, others say, that Lynceus could see the new Moon the same day or night that she changed, and that therefore the fame of his eye-sight came so to be celebrated, because never any mortall man saw that sight, himself excepted. And from these fables of Lynceus came the opinion of the singular perspicacity of the Beast Linx: of whom as I said before, as the sight is very excellent, and so far excelling men (as Galen saith) like as is also the sight of Eagles, so I do not hold any such extraordinary and miraculous sense to be in this beast, after any other manner, then the Poets did faign it to be in Lynceus, except as before said, Omnes imbecil∣liore sumus cernendi potestate, si aquilarum & Lyncis acuminibus conferamur. And therefore the proverb before spoken of, may as well be applyed metaphysically to the Beast Linx, as Poetically to the man Lynceus; and so much may suffice for the sight. It is reported also that when they see them∣selves * 1.1753 to be taken, they do send forth tears and weep very plentifully. Their urine they render all backwards, not only the female but the male also, wherein they differ from all other Beasts: and it is said of them, that they knowing a certain virtue in their urine, do hide it in the Sand, and that thereof cometh a certain pretious stone called Lyncurium, which for brightness resembleth the Amber, and yet is so congealed and hardned in the sand, that no Carbuncle is harder, shining like fire, wherewithal they make sealing Rings, which caused Ovid to write thus;

Victa racemifero Lyncas dedit India Baccho, Equibus, ut memorant, quicquid vesica remisit Vertilur in lapid••s, & congelat aere tacto.

But they say that of the male cometh the fiery and yellow Amber, and of the female cometh the white and pale Amber. In Italy they call it Langurium, and the Beast Languria, and Lange. This Lyncurium is called of some Electrum, Pterygophoron, and they say it is the same which will draw unto it leaves, straw, and plates of Brasse and Iron, according to the opinions of Diocles and Theophrastus, and that being drunk out of water is good for the stomach, and very convenient for the flux of the belly, according to Dioscorides; and that it cureth the pains of the reins, and healeth the Kings evill, according to Solinus: And Theophrastus goeth about to establish this opinion by reason, and laboreth to perswade it as probable, that the urine of a Linx should congeal into a stone among sand, as well as the urine of a man, to ingender a stone in the reins or in the bladder.

And of this opinion is Pliny, Theophrastus, Hesychius, Varinus, Zenothimis, Plutarch, and Aristotle. But in my opinion it is but a fable: For Theophrastus himself confesseth that Lyncurium, which he calleth Lyngurion, and Amber Hualos, is digged out of the earth in Lyguria. Sudines and Metrodorus say that there is a certain tree in Lyguria, out of which Amber is taken, and this tree is the black Popler, and it is also very probable, that seeing this Amber was first of all brought into Greece out of Lyguria, according to the denomination of all strange things, they called it Lyngurium after the name of the Countrey, whereupon the ignorant Latins did faign an etymology of the word Lyncurium, quasi Lyncis urinam, and upon this weak foundation have they raised that vain building; and for further demonstration of this truth, Dioscorides saith in his discourse of the Popler, that it growing about the River Eridanus, sendeth forth a certain humor like tears, which groweth hard, whereof they make that which is called Electrum, being rubbed, it smelleth sweet, and for that it hath not only power to draw unto it Brasse, Iron, and such things, but also Gold, it is also called Chrysophoton; unto this Lucianus subscribeth: and whereas it was said that in Italy this Amber-stone is begotten, neer the River Padus, where stand many white Poplers; my conjecture is, that some such like humor may issue out of them, and not only by accident, but through affinity of nature, and condensate into a stone, which the people finding, covered in the sand under the trees, and through their former per∣swasion, might easily take it for the stone engendred by the urine of the Linx.

Hermolaus also writeth this of the Lyncurium, that it groweth in a certain stone, and that it is a kind * 1.1754 of Mushrom, or Padstoole which is cut off yearly, and that another groweth in the room of it, a part of the root or foot being left in the stone, groweth as hard as a flint, and thus doth the stone encrease, with a natural secundity: which admirable thing, (saith he) I could never be brought to believe, untill I did eat thereof in mine own house.

Euax (as it is recited by Sylvatious) saith that the urine of the Linx, d••mi servatus, generat optimos fungos suprase quotannis, reserved at home in ones house, bringeth forth every year the best Mushroms. This is also called Lapis Litzi, and Lapis prasius, which is divided into three kindes, that is, Jaspis, Armeniacus, and Lapis phrygius, called also Belemintes; wherewithal the Chirurgians of Prussia and Pomerania, cure green wounds, and the Physitians break the stone in the bladder. But the true Lyxcurium which is extant at this day, and currant among the Apothecaries, is as light as the Pu∣mice-stone, and as big as filleth a mans fist, being of a blackish colour, or of a russet; the russet is more solid, sandy, and fat, and being bruised or eaten, tasteth like earth: both kindes are covered with little white skins, and there is apparent in them, a spungy tenacious substance, and this I take to be the Mushrom whereof Hermolaus speaketh. And by the little stones and small skins, it may be con∣jectured to be Corpus heterogenes, in terra coalescens: A Hetrogenean body encreasing in the earth, wherewithal it hath no affinity.

There was another stone of the urine of a Linx to be seen in Savoy, the substance whereof was clearly crystal, the form of it was triangular, the hardness so, as you might strike fire with it, and the colour partly white, and partly like Wine mingled with water; so that I will conclude, that the urine of a Linx may engender a stone, though not in such manner as is beforesaid. For the Arabian J••rath affirmeth, that within seven dayes after the rendring, it turneth into a stone; but it is not the Lyncurium properly so called, for that is the Amber or Gum before spoken of, although catachrestically so called.

And if it be true, that there be certain Mushroms neer the Red-sea, which by the heat of the Sun are hardned into stones, then also it may follow very naturally, that those stones may produce Mushroms again, for both the dissolution and the constitution of things are thought to be groun∣ded upon the same principles. And thus much shall suffice for the urine of the Linx, and the stone made thereof.

The skins of Linxes are most pretious, and used in the garments of the greatest estates, both * 1.1755 Lords, Kings and Emperors, as we have shewed before, and for that cause are sold very dear. The claws of this Beast, especially of the right foot, which he useth in stead of a hand, are encluded in silver, and sold for Nobles a piece, and for Amulets to be worn against the falling sickness. The love of these beasts to their young ones is very great, like as the Pardals, Lions, and Tygers. The King of Tartaria hath tame Linxes which he useth in hunting, in stead of Dogs. The antient Pagans dedicated this Beast to Bacchus, feigning that when he triumphed in his chariot of Vine branches, he was drawn by Tygers, and Linxes. And therefore Virgil saith; * 1.1756

Quid Lynces Bacchi variae,—

And Ovid;

Dicta racemisero Lyncas dedit India Baccho.

All the nails of a Linx being burned with the skin, beaten into powder, and given in drink, will * 1.1757 very much cohibite and restrain abominable Lechery in men: it will also restrain the lust in women being sprinkled upon them: and also very effectually and speedily take away either itch or scurf in man or womans body. The urine of this Beast is accounted very medicinable for those which are troubled with the Strangury, and running of the reins.

The same is also very good and wholesome for the curing of any pain or grief in the winde-pipe * 1.1758 or throat; Bonarus Baro doth a affirm that the nails of Linxes which are in their Countrey, are had in great estimation and price amongst their Peers and Noble men: for there is a very certain opinion amongst them, that those nails being put upon the yard of either Horse or Beast whose urine is kept back or restrained, will in very short space cause them to void it without any grief at all. He reporteth also that their nails do there wax white, and that they include them all in silver, and do commend them for an excellent remedy against the Cramp, if they be worn (perad∣venture because they are bending and crooked) by which perswasion there are some superstitious men which hang certain roots which are crooked and knotty about them against the Cramp. There are some which do ascertain that these nails are good and ready helps for the soreness of the Uvula which is in the Horses mouthes: and for that cause there are many Horsemen which carry them continually about them.

The Linx or Wolf, which is begotten of a Wolf and a Hinde, the Musk-cat, the Weasill and all * 1.1759 such other like Beasts, do more hurt men by their biting teeth-wounds then by poison. There was a certain Hunter, as Collinus reporteth, which told him that the flesh of a Linx being sod in some hot pottage or broath, and afterwards eaten, would be a very good and wholesome medi∣cine for the expelling of the Ague, or Quartan Fever; and that the bones of the same Beast being burnt and pounded into powder, would be a very excellent remedy for the curing of wounds which are old and stale, and full of putrifaction, as also the Fistulaes which grow in the thighes or hips of men.

Of the Marder, Martel, or Marten.

THis beast is called in the Hebrew, Oach,

[illustration]

or as some say Ziim; amongst the Ara∣bians, * 1.1760 Eastoz, or rather Kacheobeon, or Ka∣chineon; in Latine, Martes; the Germans, Marder, or Marter, like the English; the Ita∣lians, Marta, Martore, or Martorello; the French, Mardre, or Foyne; the Spaniards, Marta; the Illyrians and Polonians, Kuna; and some latter Latines use the words Mar∣ta, Martarus, Marturus, and Marturellus; and the reason, or etymology of this Latine word is taken from Martia, which signifi∣eth Martial, because this beast in warlike and hostile manner, destroyeth her adver∣saries, and liveth upon the prey of Hens, Birds, and Mice. The Germans divide these * 1.1761 into two kindes, which they call by the names of Tachenarder, Hussmarder, Steinmar∣der, Buochmarder, Feldmarder, Wildmarder, Thanmarder, Fiechtmarder, that is to say, the Fir-martin, the Rock-martin, the Tame-martin, the Beech-martin, the Field∣martin, the Wilde-martin, and the Wall∣martin. For they live either in houses, wals, and Temples, or else in rocks, fields, and woods: And yet is not their distinction * 1.1762 taken only from the places of their aboad, but also from the goodness of their skins.

And therefore the French call the word Martin by the name of Foines: And the skins of the Fir-martin, or House-martin, are far more beautiful to look upon, then those that live wilde in the trees or Woods. Agricola calleth the Wood-martin Baummar∣der, because it liveth for the most part in trees, and saith that it never forsaketh the Woods, or very seldom, and therefore in that thing differeth from the Fir-martin. But herein he seemeth to be deceived, that he ascribeth to the Beech-martin, a loamy or red throat, and also a continual abode among the Woods. For they come some-times to houses, and to Rocks; for which, as we have said already, it is called a House∣marder, and Rock-marder. And all these multitude of names, do but express the two kindes afore-named, whereof the Fir-Martin is most excellent; for Princes and great Nobles are clothed therewith, every * 1.1763 skin being worth a French crown, or four shillings at the least. And they are so much the better, when there are more white hairs aspersed among the yellow. For their ordinary colour is a deep brown yellow, and these that are clean white, are four times worse then the former; and therefore are not sold for above three or four groats a piece, how∣soever the saying of Martial, Venator capta Marte superbus adest. Here cometh the proud Hunter that hath killed a Martin, may very well be applyed unto them which take any of these beasts, for they cannot chuse but be very joyful, which get a good sum of money for a little labour, as they have for a Martins skin. By inspection of the Foins, that is, the Martins of the beech; for the * 1.1764 French men called a Be••ch, Fau, from whence cometh the word Foines, you may see, that their skins are more dusky, having a tail both greater and blacker then the Martins of the Firs. And therefore you must understand, that they of the Firs are by way of excellency called Martins,

and the other of the woods called Foines. There is no great difference betwixt their bigness: and if by their skins at any time there seem any inequality, in breadth, or length, it must be attributed to their age and difference of years, and not to any proportion in nature or distinction of kinde. And as we have said that the Fir-Martins are absolutely the best, yet that is not to be understood generally. For the Martins of Polonia are so brown, that they are alto∣gether disliked, and are accounted no better then the common Beech-Martins. Wherefore the bright-brown aspersed with white hairs is ever accounted more pretious without all exception, and by that colour upon the back of the skin, the skinner judgeth of the worth, and not by the yellowness of the throat.

Of these Beech-Martins there are great plenty in the Alpes, especially on the South-side, * 1.1765 which look towards Italy, but very few of the Wal-martins. But on those parts of the Alpes which look towards Germany and the North there are aboundance of Fir-Martins with yellow throats, for you must remember that the 〈…〉〈…〉Martin hath a white thro〈…〉〈…〉, and the Fir-Martin a yellow throat.

There are also of both kinds in Helvetia, and the most excellent are in the vales towards * 1.1766 the Alpes. In France there are no Martins of the wall, but the Beech-Martins live in hollow beeches. There are also woods▪ full of the Beasts in Brussia, which the people there call Gayni. Lanzaerucca a wood of Scandenavia fourscore miles long, is full of Martins. Also Muscovy, and Lituania have store of these Beasts, and Sabels. But they of Lituania, are the whitest in * 1.1767 the world.

The people of Sarmatia in Europe, wear garments of these in Sables; and the inhabitants of * 1.1768 Scythia, Hungaria, neer Tanais, do pay yearly unto the Emperor of Russia, once called the Duke of Muscovia, a certain number of Sabels and Martins skins. There are also store of Martins neer Bragansa, and generally in all parts of Europe except in England.

They are in quantity about the bigness of a Cat, having longer bodies, but shorter legs, * 1.1769 with heads and tails like a Fox, their skins ordinarily brown, white on the throat, and more yellow on the back.

Their teeth are exceeding white, and unequal, one longer then another, being above measure sharp, and the canine teeth both above and beneath hang out very long. Amongst which on the neather chap, stand six small cutting teeth in a right line over against one another, which I think happeneth not in any other, Beast of the world. The grinding teeth are like a saw, being triangular in fashion, eight above and eight beneath. Whereof the furthermost upon the upper-most side of the mouth, are more deep and inward in the palat, then all the residue, the whole number is thirty two. The long hairs upon their upward lip doe bend clean back∣wards.

Notwithstanding that there be two kindes of this Beast, as already we have said, yet do the * 1.1770 Wood-Martins, or Beech-Martins, greatly desire copulation with the other wherefore Alber∣tus saith, Miscentur inter se haec genera, & Martesphagi, fere sequitur, Martem ablet••m, tanquam nobilio∣rem, ut foetum ex ea nobiliorem acquirat. The Beech-Martin followeth the Fir-Martin, und desireth her copulation as the nobler kind, that he may thereby dignifie his own issue. It should seem that they breed in March, and make their nests like the draies of Squirrels, and bring forth many at a time; For it was constantly affirmed by a Countrey-man of Germany, that he found a nest of these Martins builded like a Squirrels, having four young ones in it, in the begin∣ning of April.

If they be taken when they are young, both one and other kind grow wonderful tame and * 1.1771 familiar with Men and Dogs. And Gesner had one of these, which loved a little Dog wonder∣fully, and would follow him abroad whithersoever he went for or neer. It would also play with Dogs and Men, with teeth and nails, lying flat upon the back like a Cat, and never give any little hurt. But loosened from his chain it would wander abroad into the neighbours houses, and many times far off, but alwayes returne home again. They which tame them, because that they are easily exasperated, and bite deeply when they are angry, do break off the tops of their canine teeth, with a pair of pinsons for the preventing of that mischief 〈…〉〈…〉eth, that the excrement of this Beast smelleth like a Musk-••at, and saith the reason 〈◊〉〈◊〉 because they feed upon sweet fruits; but we have heard that they eat Pullen-birds, Egs, and Mices but that they eat * 1.1772 of fruits it cannot be proved▪ 〈…〉〈…〉 it unto their own nature. For as the Martin∣••••esmelleth sweetly after her meat, so may this Martin-〈…〉〈…〉 〈…〉〈…〉. To conclude, the skins of these beasts is applyed to gow••y legs, and the white hairs of the throat made into a cap, is very soverain for the head-ach. They may be taken with Dogs, or in traps, but commonly they are taken in ditches or pitfals, according to this Verse of Calemius, wherewithal, I will conclude;

Et laqueo vulpe, & decipe cassi f••inas.

Of the MOLE or WANT.

[illustration]

I Do utterly dissent from all them that hold opinion that the Mole or Want is of the kind of Mite, for that all of them in general, both one and other, have two long crooked foreteeth which is not in Moles, and therefore wanting those as the inseparable propriety of kinde, we will take it for granted that it pertaineth not to that rank or o〈…〉〈…〉er of four-footed Beasts. But concerning the * 1.1773 Hebrew name thereof, there is much variance, and little certainty amongst writers. Some of them calling it Tinschemet, which word is found Deut. 14. which is also translated by the Chaldees, Bots or Baveta, a Swan, and the Septuagints and Jerom, Ibis, and Rabbi Solomon in another place of the same Chapter translateth it a Bat, which the French call Chaulve-souris. But in that place of Levit. 11. where the Stellio, the Lizard, and Tinschemet, are reckoned unclean Beasts; Rabbi Solomon interprets it Talpom, the Mole. The Septuagints, Aspalox; the Caldee, Aschuta: the Arabian, Lambaraz; the Per∣sian, Angurbah-dedach. There is a sentence, Isa. 2. in Hebrew thus, Lachepon perot ve〈…〉〈…〉ephim: which by Munster is thus translated, In die projiciet homo eur〈…〉〈…〉 & argent〈…〉〈…〉 dea〈…〉〈…〉 in fossuras talpa∣rum & vespertilionum. In that day shall a man cast away his goods of silver and gold into the holes of Moles and Bats. By S. Jerom it is translated thus, Projiciet home I〈…〉〈…〉la, usque u〈…〉〈…〉 aret 〈◊〉〈◊〉 & versper∣tiliones. A man shall cast away his Idols to worship Moles and Bats. Some again make but one word of Latheporperot, and translate it a Beast digging ditches; and the Septuagints, Idols or abomina∣tions, and think that they were so called, because their outward farme representeth some such reptile creature, and Symmachus; unprofitable things; but Aquila, Orugas, digging Beasts: and therefore at this day all the learned take Perot for Moles, so called by reason of their dig∣ging. Avicen calleth it Pelagon, a blinde Mouse. In Greek it is called sometimes Spa〈…〉〈…〉, but more often Aspalax: yet Albertus calleth it by a strange Grecian name Gol〈…〉〈…〉 and Keky, which he took from Avicen. The Italians retain the Latin word Talpa; the Spaniards, Topo; by which word the Italians at this day call a Mouse. The French call it Taulpe; the Germa〈…〉〈…〉 Mu〈…〉〈…〉f, and in Saxon, Molwurffe, from whence is derived the English Mole, and Molewarp. The H〈…〉〈…〉tians, Schaer and Schaermouse, and the Molehil they call Schaerusen of digging. The Holland〈…〉〈…〉 and the Flemmings call it Mol and Molmuss, in imitation of the German word: the Illyrians, 〈◊〉〈◊〉. And ge∣nerally the name is taken from digging and turning up the earth with her nose and back, acco••∣to the saying of Virgil;

Aut oculis cap•••• fodere cubilia Talp〈…〉〈…〉

Some are of opinion, that it is called Toilpa, because it is appointed to an everlasting darkness in the earth; of which sort Isidorus writeth thus, Talpa dicta est to quod per〈…〉〈…〉 〈◊〉〈◊〉 〈…〉〈…〉ris dammata, est enim absqu〈…〉〈…〉is.

It is called also in Greek, Indouros, and Siphneus, of Siphnon the earth, because in liveth the earth, and turneth it upward to make it hollow for passage. The like I might say of his other names, Ixliocha, and Orthoponticos; But this shall suffice for his name.

In Butotia about the Champaig〈…〉〈…〉 called Orchomani〈…〉〈…〉, there are the greatest store of Moles * 1.1774 in the world: for by digging they undermine all the fields, and yet in L••••badia another Coun∣trey of Boeotia, there are none at all, and if they be brought thither from any other place they will never dig but die. Rodolphus, Oppianus, and Albertus affirm, that they are created of them∣selves of wet earth and rain water, for when the earth beginneth to putrifie, the Mole beginneth to take life.

They are all for the most part of a black duskie colour, with rough, short and smooth soft hair as wooll, and those hairs which were whitest when they are yong, are most glistering and perfect black when they are old: and Gesner affirmeth that he saw in the end of October, a Mole taken which was very white, mixed with a little red, and the red was most of all upon her belly, betwixt her forelegs

and the neck, and that it could not be a young one, because it was two palms in length betwixt his head and tail.

These Beasts are all blinde and want eyes, and therefore came the proverb Talpa caecior, Tuphlote∣ros * 1.1775 aspalacos, blinder then a Mole; to signifie a man without all judgement, wit or foresight; for it is most elegantly applyed to the minde. Yet if any man look earnestly upon the places where they should grow, he shall perceive a little passage, by drawing up the membrane or little skin which is black, and therefore Aristotle saith of them in this manner probably;

All kindes of Moles want their sight, because they have not their eyes open and naked as other Beasts, but if a man pull up the skin of their browes about the place of their eyes, which is thick and shadoweth their sight, he shall perceive in them inward covered eyes, for they have the black circle, and the apple which is contained therein, and another part of the white circle or skin, but not apparently eminent; neither indeed can they, because nature at the time of generation is hin∣dered, for from the brains there belong to the eyes two strong nervie passages, which are ended at the upper teeth, and therefore their nature being hindered, it leaveth an imperfect work of sight behinde her.

Yet there is in this Beast a plain and bald place of the skin where the eyes should stand, having outwardly a little black spot like a Millet or Poppey-seed, fastened to a nerve inwardly, by pressing it, there followeth a black humor or moistness, and by dissection of a Mole great with young, it is * 1.1776 apparent (as hath been proved) that the young ones before birth have eyes, but after birth, living continually in the dark earth without light, they cease to grow to any perfection; for indeed they need them not, because being out of the earth they cannot live above an hour or two.

Esop hath a pretty fable of the Asse, Ape, and Mole, each once complaining of others natural wants; the Asse, that he had no horns, and was therefore unarmed; the Ape, that he had no tail like other Beasts of his stature and quantity, and therefore was unhandsome; to both which the Mole maketh answer, that they may well be silent, for that she wanteth eyes, and so insinuateth, that they which complain shall finde by consideration and comparison of their own wants to others, that they are happy and want nothing that were profitable for them.

Oppianus saith, that there was one Phineus which was first deprived of his eye-sight, and after∣ward turned into a Mole: It should seem he was condemned first to loose his eyes, and after∣ward his life.

These Moles have no ears, and yet they hear in the earth more nimbly and perfectly then * 1.1777 men can above the same, for at every step or small noise and almost breathing, they are terrified and run away, and therfore (Pliny saith) that they understand all speeches spoken of themselves, and they hear much better under the earth then being above and out of the earth. And for this cause they dig about their lodging long passages, which bringeth noises and voices to them, being spoken never so low and softly, like as the voice of a man carryed in a trunk, reed or hollow thing.

Their snout is not like a Weasils, as Suidas saith, but rather like a Shrew-mouses, or (if it be law∣ful to compare small with great) like to a Hogs. Their teeth are like a Shrews and a Dogs; like a Shrews in the neather teeth and furthermost inner teeth, which are sharp pointed and low inward∣ly; and like a Dogs, because they are longer at the sides, although only upon the upper jaw, and therefore they are worthily called by the Grecians, Marootatous; that is dangerous biting teeth; for as in Swine the under teeth stand out above the upper, and in Elephants and Moles, the upper hang over the neather, for which cause they are called Hyperphereis.

The tongue is no greater then the space or hollow in the neather chap, and they have in a manner as little voice as sight, and yet I marvel how the proverb came of Loquax Talpa, a pratling Mole, in a popular reproach against wordy and talkative persons, which Ammianus saith, was first of all applyed to one Julianus Capella, after he had so behaved himself, that he had lost the good opini∣on of all men.

The neck seemeth to be nothing, it is so short, standing equall with the forelegs. The lights are nothing else but distinguished and separated Fibres, and hang not together upon any common root or beginning, and they are placed or seated with the heart, which they enclose, much lower toward the belly then in any other Beast Their gall is yellowish, their feet like a Bears, and short legs, where∣fore they move and run but slowly; their fingers or toes wherewithal they dig the earth, are armed with sharp nails, and when she feeleth any harm upon her back, presently she turneth up∣ward and defendeth her self with her snowt and feet: with her feet she diggeth, and with her nose * 1.1778 casteth away the earth, and therefore such earth is called in Germany, M••l••werff, and in England, Mole-hill: and she loveth the fields, especially meddowes and Gardens, where the ground is soft, for it is admirable with what celerity she casteth up the earth.

They have five toes with claws upon each forefoot, and four upon each foot behind, according to Albertus, but by diligent inspection you shall finde five behind also, for there is one very little and recurved backward, which a man slightly and negligently looking upon, would take to be nothing. The palm of the fore feet is broad like a mans hand, and hath a hollow in it if it be put to∣gether like a fist, and the toes or fingers with the nails are greater then any other beasts of that quan∣tity. And to the end that he might be well armed to dig, the forepart of her fore-legs consist of two solid and sound bones which are fastened to her shoulders, and her claws spread abroad, not bending downward, and this is peculiar to this Beast not competible to any other, but in her hinder legs both before and behind they are like a Mouses, except in the part beneath the knee, which consisteth

but of one bone which is also forked and twisted. The tail is short and hairy. And thus much for the Anatomy and several parts.

They live as we have said in the earth, and therefore Cardan saith, that there is no creature which * 1.1779 hath blood and breath that liveth so long together under the earth, and that the earth doth not hinder their expiration and inspiration; for which cause they keep it hollow above them, that at no time they may want breath, although they do not heave in two or three dayes; but I rather be∣lieve when they heave, they do it more for meat then for breath, for by digging and removing the earth they take Wormes, and hunt after victuals.

When the Wormes are followed by Moles, (for by digging and heaving, they foreknow their own perdition) they flie to the superficies and very top of the earth, the silly beast know∣ing that the Mole their adversary, dare not follow them into the light, so that their wit in flying their enemy is greater, then in turning again when they are troad upon. They love also to eat Toads and Frogs, for Albertus saith, he saw a great Toad whose leg a Mole held fast in the earth, and that the Toad made an exceeding great noise, crying out for her life, during the time that the Mole did bite her. And therefore Toads and Frogs do eat dead Moles. They eat also the root of Herbs and Plants, for which cause they are called by Oppianus, Poiophagi Herbivora, herb-eaters.

In the month of July they come abroad out of the earth, I think to seek meat at that time when * 1.1780 wormes be scanty. They are hunted by Weasils, and wilde Cats, for they will follow them into their holes and take them, but the Cats do not eat them: whereas we have said already, that they have an understanding of mens speech when they hear them talk of them;

I may add thereunto a story of their understanding, thus related by Gillius in his own experience * 1.1781 and knowledge. When I had (saith he) put down into the earth an earthen pot made of purpose with a narrow mouth to take Moles, it fortuned that within short space as a blind Mole came along she sell into it and could not get forth again, but lay therein whining; one of her fellowes which followed her seeing his mate taken, heaved up the earth above the pot, and with her nose cast in so much, till she had raised up her companion to the brim and was ready to come forth: by which in that blind creature confined to darkness, doth not only appear a wonderful work of Almighty God, that endoweth them with skill to defend, and wisely to provide for their own safety, but also plan∣ted in them such a natural and mutual love one to another, which is so much the more admirable, considering their beginning or creation as we have shewed already. Because by their continual hearing and laboring for meat, they do much harm to Gardens and other places of their aboad, and therefore in the husband-mans and house-wifes common-wealth, it is an acceptable labor to take and destroy them. For which cause it is good to observe their passages, and mark the times of their * 1.1782 coming to labor, which being perceived, they are easily turned out of the earth with a spade, and this was the first and most common way.

Some have placed a board full of pikes which they fasten upon a small stick in the mole hil or passage, and when the mole cometh to heave up the earth, by touching the stick she bringeth down the pikes and sharp nailed boards upon her own body and back. Other take a Wyar of Iron, and make it to have a very sharp point, which being fastened to a staffe and put into the earth where the Moles passage is, they bend and so set up, that when the Mole cometh along, the pike runneth into her and killeth her.

The Grecians (saith Palladius) did destroy and drive away their Moles by this invention, they took a great Nut, or any other kind of fruit of that quantity, receipt and solidity, wherein they included Chaffe, Brimstone and Wax; then did they stop all the breathing places of the Mole, ex∣cept one at the mouth, wherein they set this devise on fire, so as the smoak was driven inward, wherewithal they filled the hole and the place of their walks, and so stopping it, the moles were either killed or driven away.

Also Paramus sheweth another means to drive away and take Moles: If you take white Hellebor, and the rindes of wilde Mercury in stead of Hemlock, and dry them and beat them to powder, after∣ward sift them and mix them with meal and with milk-beaten with the white of an Egge, and so make it into little morsels or bals and lay them in the Mole-hole and passages, it will kill them if they * 1.1783 eat thereof, as they will certainly do.

Many use to kill both Moles and Emmets with the froath of new Oyl. And to conclude, by set∣ting an earthen pot in the earth and Brimstone burning therein, it will certainly drive them for ever from that place. Unto which I may add a superstitious conceit of an obscure Author, who writeth, that if you whet a mowing sythe in a field or meddow upon the feast day of Christs Nati∣vity (commonly called Christmas day) all the Moles that are within the hearing thereof, will cer∣tainly for ever forsake that field, meddow or Garden.

With the skins of Moles are purses made, for the rough, and soft hair, and also black russes * 1.1784 colour is very delectable. Pliny hath a strange saying, which is this; Ex pellibus talparum cubioularis vi∣dimus stragula; adeo ne religio quidem a portentis summov•••• delicias; that is; We have seen the hangings of Chambers made of mole skins, so that no conscience of religion cannot avert the monstrous love of delights from the affectation of men.

For all the ancient Wise men and Magicians did hold, that this beast was capeable of Religion, Nullis aeque credunt extis, nullum Religionis capacius judicant animal, ut si quis cor ej〈…〉〈…〉 r〈…〉〈…〉s pa〈◊〉〈◊〉; deporaris, divinationis & rarum efficiendarum eventus promittat; they give not so much credit to any

intrails as to theirs; for they judge that no beast is so capable of Religion, because if a man eat the heart of a Mole newly taken out of her belly and panting, he shall be able to divine and foretel in∣fallible events. Another saith, Veteribus monumentis traditur Gullinaceorum fibras maximè d••is gratas vi∣deri: * 1.1785 sicut Talparum viscera Magi verissima dicunt, illis{que} hand seous quam solenni victima litari, haec enim sunt exta argutissima, in quibus divina mens inesse creditut: that is, the fibres of Cocks were wont among ancient Monuments to be accounted most acceptable to the Gods, even as the bowels of Moles (as the wise men say) and to offer these as a most solemn sacrifice grateful to the Gods, and that in those intrails it was believed that the minde and pleasure of God was seated and engraven; and a little after he saith, that the bowels of Moles and frogs do foretel many great and fortu∣nate events.

But I will leave this paganism, and let it never enter into the heart of a reasonable man, that such beasts can love Religion, or that God hath planted in their bowels and corrupt parts, such let∣ters of his wisdom and fore-knowledge, which he hath not granted to the immortal and incorrup∣tible soul of man. Only this I finde by experience, that before any rain and change of weather, these silly beasts heave up the earth more abundantly then at other times; and that in Thessaly (as Varro saith) a whole Town was once undermined by Moles. They were wont to sacrifice this beast to Nep∣tune, because of the affinity betwixt their names, for in Greek Asphaloos, signifieth Neptune, and As∣phalax, a Mole. Alunnus also writeth, that they were sacred and dedicated to Hell, because they kept continually within the bosom and bowels of the earth; and to conclude, because that Moles would not live in Coronea a part of Boeotia, before spoken of, and thereof came the common proverb, Asphalaca eis Coronean, a Mole is brought to Coronea, to signifie the hatred of a gift or ghest to him that is forced to receive him. Thus much for his natural and moral story; now followeth his medi∣cinal.

The Medicines of the Mole.

There is nothing which is more profitable or medicinable for the curing of the bites of a Shrew, then a Mole being flead and clapped thereunto. The same doth also very effectually cure and heal the blows or bitings of a Scorpion. Pills being made with that which proceedeth from Moles with * 1.1786 Hony, eaten nine days together, doth preserve the body of any one from swellings or bunches in the flesh, who shall so eat them. For the avoiding or driving away the hairs which grow in any part of mans body, that they may never return or be renewed again: Take a Mole and lay her in water * 1.1787 to besteeped or soaked, so long as she shall not have any hairs left upon her, with this water anoint the place which is full of hairs, and afterwards wash it with lie made of ashes; and then rub it with a linnen cloth; then if you shall see the hairs to return again, wash it twice or thrice in the afore-said manner, and they will be quite expelled away, and by no means can be made either to renew or come again. For the renewing, and bringing again of those hairs which are fallen or decayed, * 1.1788 take a Mole, and burn her whole in the skin, and mingle the dust or powder which cometh from the same with Hony unto the thickness or fashion of an Ointment, and this being rubbed or anointed upon the bare or bald place will without doubt in some short time or space procure the hair to grow thick. For the renewing of hairs which fall from Horses; Take a Mole and boil her in Oyl, until all * 1.1789 the flesh be consumed and quite dissolved into a liquid juyce, with this Oyl anoint the place which is bare or destitute of hairs twice every day for some short space, and it will make the hairs to grow in great abundance.

For the changing of the hairs of Horses from black to white, take a Mole and boil her in Salt water, or lye made of ashes three days together, and when the water or lie shall be quite consumed, put new water or lie thereunto this being done wash or bathe the place with the water or he some-what hot; presently the black hairs will fall and slide away, and in some short time there will come white. Whosoever shall take a Mole and hold her in his right hand until she die, shall have such an excellent vertue therein, that she shall ease the pain of a womans breasts only by touch∣ing them.

The dust of a Mole being burnt, mingled with the white of an Egge, and anointed upon a Sheep, is an excellent and medicinable remedy against the Leprie, which cometh oftentimes upon them. The * 1.1790 dust of a Mole mixed with Oyl or Hony, and anointed upon the skin of either man or woman which is full of Lepry, will very speedily and effectually cure and heal the fame. The same being used in the aforesaid manner, is very good for the curing of those which are troubled with the disease called the Kings E〈…〉〈…〉; as also for those which have hardbunches of kernels arising in their arm-holes, and * 1.1791 in other parts of their body.

The whole body of a mole being taken and burned in the skin into dry dust, or powder, is an ex∣cellent remedy against the disease called the Fistula, as also for the purging of the corruption in them and healing of them, being once taken by any man. The same being also mixed with Hony, and rub'd upon the teeth of any one who hath pam in them, doth not only ease the pain and grief thereof, but also doth strengthen and make them fast. The bloud of a Mole being killed, spread or * 1.1792 anointed upon the head of any one which is bald, will very speedily renew and bring the hairs again. The head of a mole being cut off and beaten together with the earth which is stirred up by Moles, and wrought into a paste, and rowled together liked little loaf, is very much used for the healing of all swellings, and for those things which they call Impostumes; as also for all swellings or kernels * 1.1793

which arise in the neck; so that in the time of the curing of these things, the party which is pained and grieved, be not suffered to eat any Swines flesh.

The tooth of a living Mole taken out and tyed or bound to the teeth of any who is grieved there∣in, is commended by the Magi, or Wise-men to be an excellent remedy and cure for the same. The * 1.1794 heart of a Mole being eaten nine days together, doth very speedily and effectually cure either him or her which shall so eat it, of that pestiferous disease call'd the Kings Evil, if it be so that it hath not been of too long continuance with them. The same is also very good and profitable for the as∣swaging * 1.1795 of Wens, being used in the aforesaid manner. The liver of a Mole being beaten between the hands of him that is troubled with bunches or swellings in his back, and afterwards put upon the same, is a present help and cure. The same effect hath the right foot of a Mole for the asswaging of bunches and swellings arising in the flesh.

Of the vulgar little MOUSE.

[illustration]

AS we have handled the natures, and delivered the figures of the great beasts, so also must we not disdain in a perfect History to touch the smallest: For Almighty God which hath made them all, hath disseminated in every kinde both of great and small beasts, seeds of his Wisdom, Majesty, and glory. The little Mouse therefore is justly tearmed, Incola domus nostrae, an inhabitant * 1.1796 in our own houses, Et rosor omnium rerum, and a gnawer of all things. And therefore from the sound of her teeth which she maketh in gnawing, she is called Sorex. Although we shall shew you after∣wards, that Sorex is a special kinde, and not the name of the general. Wherefore seeing there be many kindes of Mise, and every one of them desireth a particular tractate, I thought good to be∣gin with the Vulgar little Mouse, and so to descend to the several species and kindes of all; according to the method of the Philosopher, A notioribus ad minus nota, from things that are most known to them that are less known. In Hebrew it is called Achar, Levit. 11. where the Septuagints translate it * 1.1797 Muys; the Chaldee, Acbera; the Arabians, Fer, or Phar; from whence cometh the Saracen word Fa∣ra. The Persians, An Mus; the Latines, Mus; the Italians, Topo, or Sorice, Alsorgio, O Rato, Di cas••, although Rato signifieth a Rat, both among the Germans, French, and English. The Spaniards cal the lit∣tle Mouse, Ra〈…〉〈…〉; and the great Rat, Ratz; the French the little Mouse, Souris; which word seems to be derived from the Latine, Sorex, and the great Mouse they call Ra〈…〉〈…〉. The Germans the great ones Raiz, and the little one Muss; the Illyrians and Polonians, Myss, which is the Greek word; and the great one they call Sczurcz; the Venetians call the Rat Pantegana, of Pontis the vulgar Greek name, and the Romans, Sourco.

Now the dignity of this little beast, may appear by the name, which hath spread it self both to * 1.1798 beasts, fishes, men, herbs, and Cities. To beasts as we have shewed before in the Ichneumon, which is vulgarly called the Indian Mouse, or Pharaohs Mouse And to fishes; for there is a little fish called Musculus, and in Greek, Mystocetos, the Whale-mouse, because it leadeth the way, and sheweth the Whale whither soever she swimmeth, for the avoiding of Rocks, (according to Pliny) although Ron∣doletius affirmeth otherwise, namely, that that guide of the Whale is called Egemon, and Egetur, and Mystocetus (he saith) is a shell-fish. Generally most kinde of Oysters are also called Myss, because sometimes they gape and make a noise like a Mouse, and close their shels again. The purple fishes be also called Myss; there is likewise a kinde of pretious stone called Mya, about Bosphorus Thracius, and many other such dignities, hath the the name of this beast attained.

There was one Mys, the servant of that famous Philosopher Epicurus: likewise the name of * 1.1799 a Champion or Challenger, in Suidas and Varinus, and there was another called Mus, of excel∣cellent skill for ingraving in Silver, and therefore did draw upon the shield of Min〈…〉〈…〉a, the fight betwixt the Lapithae, and the Centaurs, and many other things. Whereupon Martial made this verse;

Quis labor in Phiala? docti Myos? anne Myronis?

There was a Consul of Rome, whose name was Mus, and therefore Camerarius made this Riddle of the Mouse; Parva mihi domus est, sed janua semper aperta, Acciduo sumptu, furtive vivo sagina, Quod mihi nemen inest, Romae quo{que} Consul habebat. The Thracians call'd Argilus a Mouse, and the City which he builded Argelus. Myes was a City of Ionia, and a Citizen of that City was called Myetius. Myon a City of Locri in Epirus, and the people thereof are called Myones. Myon sus, a little Region betwixt Teon and Lebedon, and according to Stephanus, an Island near Ephesus; the first Port or Haven of Egypt, opening to the Red Sea, is called Muos armos, the Mouses haven, and Mysia also seemeth to be derived from their stem. There is an Island under the Equinoctial line, called Insuia Murium, the Mouse Island, because of the abundance of Mice therein: and to conclude, even the herbs and plants of the earth, have received names from this little beast, as Hordeum, Murinum Myacantha, Sperage, Myopte∣ton, * 1.1800 Myuoos, Myortocon, Mouse-ear, Mouse-foot; and such like. There have been also Comedies made of Myss, as that of Carsinus, called Myes, wherein the Weasil strangleth the night-wandering Myss. And another Greek, called Galeomyomachia, that is a fight betwixt Cats and Mice, wherein the Poet doth most pleasantly faign names of Mice, as their King he calleth Greilius, that is, a flesh-eater, and his eldest son Psicarpax, a corn-eater; and his second son Psitodarpes, bread-eater, and his eldest daugh∣ter, * 1.1801 Lyenogluphe, candle-eater; and all his Ancestors Carpodaptai, that is, fruit-eaters. And then he bringeth other Mice in, as Turolicos, Psicolices, Cholecoclophos Homer in his Batrachomyomachia, that is, a fight betwixt Frogs and Mice, doth very elegantly describe divers proper names of Mice. As Piscar∣pax, whose father was Tuoxaties, and his mother Lychomile, daughter of Pternotrocta the King, and then other Mice, as Lychopinax, Terogliphus, Embaschitrus, Lychenor, Troglodites, Artophagus, Ptermogli∣phus, Pternophagus, Cnissodioctet, Sitophagus, Artophilus, Meridarpax, and Thulacotrox, all which are not only out of the abundance of the Authors wit, but invented for the expressing of the Mouses nature.

The Epithets of Mice are these; short, small, fearful, peaceable, ridiculous, rustick, or Country * 1.1802 Mouse, urbane, or City Mouse, greedy, wary, unhappy, harmful, black, obscene, little, whiner, biter, and earthly. And the Greek ones are expressed before in the proper names, and thus much may suffice for the names of Mice. Now to come to their several nature and significations. First of all * 1.1803 concerning their colour. It is divers, for although Color murinus be a common tearm for a Mouse colour of Asses, yet notwithstanding Mice are sometimes blackish, sometimes white, sometimes yellow, sometimes brown, and sometime ash colour. There are white Mice among the people of Sa∣voy, * 1.1804 and Dauphin in France called Allobroges, which the Inhabitants of the Countrey do believe that they feed upon snow. But the white Mouse is above all other most lascivious and leacherous, and therefore it came into a proverb, Mys Leucos, Mys Cacos, the white Mouse is an ill Mouse, of whose lust Alciatus made this Emblem;

Delitias & mellitiem, Mus creditur albus, Arguere; at ratio non sat aperta mihi est. An quod ei natura sala〈…〉〈…〉, & multa libido est? Ornat Romanas an quia pelle nurus? * 1.1805 Sarmaticunt Murem opcitant pleri{que} zibellum, Et celebris suavt est ungu〈…〉〈…〉 Muscus Arabs.

Of all which conjectures of the Poets, the first is most probable; for the Ancients were wont to call wanton and effeminate men Pygargot, and Leucopygoi, from their beauty and whiteness. And as there is a difference in their colours, so also there is in their quantity: For some are very great, some meanly great, and some very small. Their heart is very great, and their liver and lights increase in the Winter time. Also the fibres that are in them, do increase and decrease with the waxing and waning of the Moon. For every day of the Moons age, there is a fibre increased in their liver. And therefore Lucilius said well, Luna alit ostrea, & impiet echinos, & Muribus fibras auget: that is to say, The Moon feedeth Oysters, filleth Hedgehogs, and encreaseth fibres in Mice. Some of these Mice have a gall, and some have none, as Aristotle and Pliny shew in many places.

The Mouses place of conception have many holes in it, during the time she beareth her young ones. There is no creature that heareth more perfectly then a Mouse, they dwell in houses of men, * 1.1806 especially near supping and dining rooms, ••itchins, or larders, where any meat is stirring. And they make themselves places of abode by gnawing with their teeth; if they finde not convenient lodge∣ings prepared to their hand, and they love the hollow places of wals, or the roofs of homes; and * 1.1807 therefore the Walps which in Aristophanes are called Drophae, that is gnawers of roofs, are to be un∣derstood to be Mice, because Mys Drophia is a Mouse in the house top. In the day time they he still, so long as they either see or hear a man, or any other beast harm••ul unto them, for they discern their enemies; not fearing an Ox, though they run away from a Cat.

They are very desirous of bread, and delight to all those meats which are mad〈…〉〈…〉 fruit, for the nourishment of Men. It is a creature very diligent and exquisite, both to compass, seek out and chuse the same, so that therefore it doth often endanger and lose his own 〈…〉〈…〉e: and finding any cu••∣boards, wood, or such like hard matter, to with stand his purpose, and hinder his passage, it ceaseth not to weary it self with gnawing, until it obtain the purpose. All kindes of Mice love grain and corn, and prefer the hard before the soft; they love also Cheese, and if they come to many Cheeses together, they tast all, but they eat of the best. And therefore the Egyptians in their Hierogly phicks do picture a Mouse, to signifie a sound Judgement and good choice. Buckmast is very acceptable to Mice, and the Mice in the Isle Par••••, in 〈…〉〈…〉dos, in the Island Gyuros, which is one of the Islands of the Spo∣rads in Cypr••••, and in Ch〈…〉〈…〉, they did eat Iron, as appeareth by Aristotle, Aelianus, and Heraclides. And

it was also found, that in a certain Island near Chalybes, Mice eat and devour gold, and therefore the Gold-smiths did cut them in pieces among their metals. Plutarch, in the life of Marcellus saith, that there were many prodigies and fearful signes that did precede the war of Marius, amongst other, he saith that Mice did eat the Gold hanging in the Temple, and that one of the Temple-keepers in a certain trap took a female Mouse alive, who littered five little Mice in that place, and devoured three of them. Anthologius rehearseth a witty Hexastichon of Antiphilus, upon a Mouse which was slit asunder alive, for certain Gold-dust, which she had devoured, whereby was signified how men procure unto themselves exquisite torments, and unavoidable mortal harms by stealing, and in∣creasing of riches signified by Gold. Vulgar Mice do ruminate or chew the cud as well as the * 1.1808 Pontick, and they drink by licking or lapping, although their teeth be not sawed. It is reported that the Mice of Africk, and especially of Lybia, die assoon as they drink. And the reason thereof we will shew afterwards in the taking of Mice, when we come to discourse of their poysons. And for the present it should seem their temperament, or constitution is so moist, that nature can endure no addition. Yet in the plains of Arcadia, there are Mice which drink of a certain Fountain without any harm.

The generation and procreation of Mice, is not only by copulation, but also nature worketh wonderfully in ingendering them by earth and small showers, as we will shew in the discourse of * 1.1809 wilde Mice.

But the house Mouse whereof we now intreat, is engendered by copulation betwixt male and fe∣male, and they are in general most libidinous, as may appear by that saying of Cratinus against Xe∣nophon, Phere nun ex aithrias Katapuposunen muos astrapso Xenophontos, go to now, for from the skies I will strike by lightning the Murin wantonness of Xenophon: and the female is much more venereous then the male, as appeareth by that fable of Ipicrates describing the rage of a lustful woman. Po∣stremo subiit me detestabilis lena, dejerans per Di••nam, per puellam, per Persephattam, se esse vitulam, esse virgi∣nem, esse pullam indomitam, at illa myonia erat. Then followed me that detestable baud, swearing by Diana, and Persephatta, that she was a Heifer never touched, a Virgin never stained, and a Colt never covered, but the truth is, she was as good a Maid as a Mouse. Politianus in stead of at illa myo∣nia erat, hath at illa cavus erat Murinus, that she was a Mouses hole, signifying that her virginity was lost, and that she suffered any lovers, as a Mouse-hole doth any Mice. And from hence came that verse of Martial, describing the speech of a lover to his love, calling him her Mouse and her Joy;

Nam cum me Muremtu, cum mea lumina dicis.

So that in general all Mice, and not only the white Mouse, are most desirous of copulation. And when they are in copulation, they embrace with their tails, filling one another without all delay. By * 1.1810 tasting of Salt, they are made very fruitful, and therefore Aristotle, and the Souldiers of Alexander the Great, do report, that Mice by licking one another, and by the licking of Salt, do ingender & conceive with young without any other copulation. But what reasons they have to lead them to that opinion, I know not; beside that wonder reported by Pliny and Aristotle, that in a certain part of Persia, a fe∣male Mouse being slit asunder alive, all the young females within her belly are also found pregnant conceived with young.

It is very certain, that for the time they go with young, and for the number they bring * 1.1811 forth, they exceed all other beasts, conceiving every fourteen or sixteen days, so that it hath been found by good experience, that a female Mouse having free liberty to litter in a vessel of mil∣let-seed, within less compass, then half a year she hath brought forth one hundred and twenty young ones.

They live very long, if they be not prevented of their natural course, and dying naturally, they perish not all at once, but by little, and little, first one member, and then another, (Pliny saith) * 1.1812 Evolucirbus hirundines sunt indociles, 〈…〉〈…〉terrestribus Mures, among the Fowls of the air, the Swallows are undocible, and among the creatures of the earth, a Mouse: Athertus writeth, that he saw in upper Germany, a Mouse hold a burning Candle in her feet, at the commandment of her Master all the time his guests were at Supper.

Now the only cause why they grow not tame, is, their natural fear, such as is in Conies, Hares, and Deer. For how can any man or beast love or hearken unto him, who they are perswaded lyeth in wait for their life, and such is the perswasion of all them that fear: which perswasion being once removed by continual familiarity, there is no cause in nature, but that a Mouse may be docible as well as a Hare or Cony, which we have shewed heretofore in their stories.

It is also very certain that Mice which live in a House, if they perceive by the age of it, it be ready * 1.1813 to fall down or subject to any other ruin, they foreknow it and depart out of it; as may appear by this notable story which happened in a Town called Helice in Greece, wherein the Inhabitants com∣mitted this abominable act against their neighbours the Greeks. For they slew them, and sacrificed them upon their Altars: Whereupon, followed the ruine of the City, which was premonstrated by this prodigious event. For five days before the destruction thereof, all the Mice, Weesils, and Serpents, and other reptile creatures, went out of the same in the presence of the Inhabitants, every one assembling to his own rank and company, whereat the people wondered much, for they could not conceive any true cause of their departure; and no marvail. For God which had appointed to

to take vengeance on them for their wickedness, did not give them so much knowledge, nor make them so wise as the beasts to avoid his judgement, and their own destruction; and therefore mark what followed. For these beasts were no sooner out of the City, but suddenly in the night time, came such a lamentable Earth-quake and strong tempest, that all the houses did not only fall down, and not one of them stood upright, to the slaughter of men, women, and children, contained in them; but lest any of them should escape the strokes of the timber and house tops, God sent also such a great floud of waters, by reason of the tempestuous winde which drove the waters out of the Sea upon the Town, that swept them all away, leaving no more behinde then naked and bare sig∣nifications of former buildings. And not only the City and Citizens perished, but also there was * 1.1814 ten ships of the Lacedemonians in their port all drowned at that instant.

The wisdom of the Mouse appeareth in the preparation of her house; for considering she hath * 1.1815 many enemies, and therefore many means to be hunted from place to place, she committeth not her self to one lodging alone, but provideth many holes; so that when she is hunted in one place she may more safely repose her self in another. Which thing Plautus expresseth in these words; Sed ta∣men cogitato, Mus pusillus, quam sapiens sit bestia, aetatem qui uni cubili nunquam committit suam: cum unum obsidetur, aliunde perfugium quaerit: that is to say, it is good to consider the little Mouse, how wise a beast she is, for she will not commit her life to one lodging, but provideth many harbors, that being molested in one place she may have another refuge to flie unto.

And as their wisdom is admirable in this provision, so also is their love to be commended one to * 1.1816 another, for falling into a vessel of water or other deep thing, out of which they cannot ascend again of themselves, they help one another, by letting down their tails, and if their tails be too short, then they lengthen them by this means: they take one anothers tail in their mouth, and so hang two or three in length, until the Mouse which was fallen down take hold on the neathermost, which be∣ing performed, they all of them draw her out. Even so Wolves holding one another by their tails, do swim over great Rivers: and thus hath nature granted that to them which is denyed to many men, namely, to love, and to be wise together. But concerning their manners, they are evil, apt to steal, insidious, and deceitful; and men also which are of the same disposition with these * 1.1817 beasts, fearing to do any thing publickly, and yet privately enterprise many deceits, are justly re∣proved in imitation of such beasts. For this cause was it forbidden in Gods Law unto the Jews, not only to eat, but to touch Mice, and the Prophet Esai. ch. 66. saith, Comedentes carnem suillam, & abomina∣tionem, at{que} murem, simul consumentur, inquit Dominus, that is, they which eat Swines flesh, abominati∣on, and the Mouse, shall be destroyed together, saith the Lord: wherein the Prophet threatneth a curse unto the people, that broke the first Law of God in eating flesh forbidden; and the Physitians also say, that the eating of the flesh of Mice engendereth forgetfulness, abomination, and corrupti∣on in the stomach. * 1.1818

The eating of bread or other meat which is bitten by Mice, doth encrease in men and children a * 1.1819 certain disease in their face, and in the flesh, at the roots of the nails of their fingers certain hard bunches, called by the Venetians, Spelli; and by the Germans, Leidspyssen; and by the Latines, Dentes Muris: yet it is affirmed, that the flesh of Mice is good for Hawks, to by given them every day, or * 1.1820 every each other day together with the skin; for it helpeth their intrails, purgeth fleam and cho∣ler; restraineth the fluxions of the belly; driveth out stones and gravel; stayeth the distillation of the head to the eyes; and finally corroborateth the stomach. Yet we have heard that in the King∣dom of Calecut, they do eat Mice and Fishes roasted in the Sun. And it is said by some Physiti∣ans and Magicians, that the flesh is good against melancholy, and the pain of the teeth; but the medicinal vertues we reserve it to its proper place.

Pliny affirmeth a strange wonder, worthy to be remembred and recorded, that when Hannibal be∣sieged * 1.1821 Casselinum, there was a man that sold a Mouse for two hundred pieces of coin, so great was the extremity of famine, that the man which sold it, dyed for hunger, and as it should seem through the want of it, but he which bought it lived by eating thereof; the which thing argueth, that necessi∣ty, hunger, and famin, maketh men for the safegard of life, to make more reckoning in extremity of the basest creatures, then in prosperity they do of the best. For that person which gave so much money for a Mouse, at another time would have scorned to have given so much for four Oxen.

And on the other side, the wretched love of gain, which causeth a man to endanger his own life for love of silver. But I rather think that it was the hand of God himself taking vengeance of such a covetous disposition, which would not suffer him to live, that like Midas had gotten so much gold.

The enemies of Mice are many, not only men, which by sundry artificial devices kill them, be∣cause * 1.1822 of harm, but also beasts and wilde fowl do eat their flesh, and live upon them. And first of all Cats and Weesils do principally hunt to catch Mice, and have been therefore by the late Writers called Murilegi, for their taking of Mice. And the nature of the Weesil is not only more inclined to hunt after them, then the Cat, but is more terrible also unto them; for if the brains of a Weesil, * 1.1823 the hair or rennet be sprinkled upon Cheese, or any other meat whereto Mice resort, they not only forbear to eat thereof, but also to come in that place. They are also driven away by the sprink∣ling of the ashes of Weesils; and as all noises make them afraid, so none so much as the skreeching or crying of a Weesil, for at the hearing thereof they all fall astonished. And besides, they have more opportunity to follow and take them then Cats, because their bodies are lesser, and their noses and snowts longer, and therefore they follow them many times into their holes, and very

nimbly pull them forth when they think they are most secure. Foxes also kill Mice; and in Italy there is a black Snake called Carbonario, from his colour, resembling coals, which I think to be the same that the Graecians call Myagros, from his hunting of Mice: This Snake d••th also eat and de∣vour Mice. Hawks eat Mice, and all the night-birds, especially the night-crows and Owls. How hateful a Mouse is to the Elephant, we have shewed already in that story, how in the presence there∣of he will not touch his meat, nor eat any thing over which a Mouse doth run. Nor yet eat in the cratch or manger wherein a Mouse hath been. Ponze••••us affirmeth, that there is great love between Mice and Serpents, for sometimes they play together.

There is a hatred betwixt Bats, Frogs and Mice, as may appear by Anthologius, Museus, and others. It is said also that they are hateful to Oysters, whereof I know no reason, except it be because they love their fish. And Alcia••••s hath a pretty embleme, which he entituleth Captivus ob gulam, wherein he sheweth, that a Mouse watcheth an Oyster when he gapeth, and seeing it open, thrusts in his head to eat the fish; assoon as ever the Oyster felt his teeth, presently he closeth his shell again, and so crusheth the Mouses head in pieces, whereby he deciphereth the condition of those men which de∣stroy themselves to serve their bellies. And thus much for the love and enmity betwixt Mice and other Beasts.

Now concerning the actions of men, they hunt Mice to be rid from their annoyances, because they do not only destroy the things they eat, and live upon other mens cost; and therefore Para∣sites are compared unto unto them whom the Germans call Schmorotzer, and Tellerlecker, that is, smell∣feasts, and lick-spickets, are compared to Mice, because they live at other mens tables. But also Mice do defile and corrupt, and make unprofitable whatsoever they taste; and therefore the Egyptians when they would describe corruption, do picture a Mouse.

For these causes have men invented many devices, snares, and gins, the general whereof is cal∣led by the Latines, Muscipula; and by the Graecians, Muspala, and Myagra, the divers and several forms whereof I will not disdain to set down. For the wise Reader must consider, that it is as ne∣cessary, or rather more necessary for most men to know how to take Mice, then how to take Elephants.

And although every woman, and silly Rat-catcher can give instruction enough therein, yet their knowledge cannot excuse my negligence, if I should omit the inventions and devices of the Ancients, whereby they delivered themselves from the annoyances of these beasts. And therefore first of all to declare the manner of catching them in places where corn is kept: Let your Mouse-trap be placed to catch Mice, right against the door, but let them have room to come in, and in short time it will so fear them, that they will trouble you no more. But if Mice breed in the ground under crevices, except you fill all the crevices with Mouse-traps, you will never catch them, which the Inhabitants of the Island Pandataria are fain to do.

There are other kinde of Mouse-traps which do catch Mice alive: and othersome which do kill * 1.1824 them, either being pressed down with the weight of it, or stifled with water, or otherwise, as with a strong piece of Iron being small, and hung right against the button of the trap, on the which piece of Iron they hang meat, and so by that means the Mouse is catched by putting her head through the hole to snatch at the meat; for she by stirring the Iron doth loosen the button, and so her head is shut fast in the hole. And there are other kinde of Mouse-traps which are covered all over, into the which the Mouse may run; and if you have put any water therein they are presently stifled. Of all which kinde of traps shall be severally tracted: And first of all those which do catch Mice alive.

The common kinde of this Mouse-trap is made of wood, long, and four-cornerwise, and is framed of four boards, but the hinder part is strengthened with strong wiers of Iron, that she may without danger look in to see what she may get there; and that the smell of that which she findeth there, may allure her to come to it. And the former part hath a hole in the top, through which there is put a small piece of Iron; and also there is made a trap-door in form of a Percullis, to the which the Iron is very slightly hung, that when the Mouse cometh to catch at the meat, she is suddenly taken by falling of the same; but the meat which you fasten to the neather end of this Iron hook must be fat, or the crust of cheese or bread; which if it be a little toasted at the fire, it will not be amiss, that the Mouse may smell it far off. Some do make these kinde of traps double, with one door at one end, and another door at another end. These kinde of Mouse-traps Petrus Cresoent. doth call traps belonging to houses, which shall be spoken of hereafter.

The other kinde of Mouse-trap is made with Iron hooks hung in the round circle; in the midst of the which brim is put a great many of the same wiers, which being made sharp at every end, are after the form of the top of a crest, or helmet, or as it is made in a bow-net to catch fishes; and upon the hook let there be hung meat, by which means the Mouse coming to the meat, sticketh herself upon the hooks. The manner of making lesser Mouse-traps is with Walnut-tree, and that the middle part of it be not covered, and that there be put to the mouth or brim thereof some kinde of mettle, so that the open part may bend inward, and that the Mouse may not gnaw that which is within, except she creepeth under: which if she shall do, she shall presently be shut in by stir∣ring the trap.

Also there is another kinde of Mouse-trap which is covered with the bark of a tree, which is cut * 1.1825 into equal pieces, and laid cross one over another; but there is tied a Swines skin in the middle, and also an earthen pot covered with the same bark, being first sprinkled with corn, that the Mice may custom to come to it, and being dryed with lying, they break in pieces, but you must lay them

together again, and fill your pot with water, by the which means assoon as ever they are upon the same, they fall into the pit, and so are stifled.

And also it is reported of those which have tryed the same, that if Mice fall into a vessel with∣out water, and remain there a long time without meat, that then they devour one another, but if they remain there so long until one among them all be left alone, that is to say, the strongest of them all, and that he be suffered to go out, wheresoever he shall finde any Mice he will eat them up, and they shall have much ado to escape him, because he hath been so long accustomed unto them. I was told also of a certain friend of mine, that a man of Senensis did set a purse in a hollow place, and made it to open and shut by some devise, so that at length he took a Mouse, which Mouse he fed only with the flesh of Mice, and after he had fed it so a long time, he let it go, who killed all the Mice he did meet, and was not satisfied with them, but went into every hole that he could finde, and eat them up also. Also Mice are taken in vessels, from * 1.1826 whence they cannot escape, upon the which vessel let there be put a small staffe, which is so cut in the middle, that she may only hold her self by the meat, and when you have so done, put the kernel of a Nut upon the middle of the staffe, to the which the Mouse coming, doth fall into the vessel with the staffe, and they will be stifled if there be any water: but if there be none she will be killed.

And again, he telleth of another manner of catching of Mice, which is as great as the first, and it is after this manner: Take two smooth boards about the length of thy arm, and in breadth half thy arm, but joyn it so together, that they may be distant from the lower part in length some four fingers or little less, with two small spindles or clefts, which must be at every end one, and fasten Paper under them, and put a piece of paste therein, being cut overthwart in the middle, but you must not fasten it nigh the middle, and let it be so bound, that it may easily be lifted up betwixt the spindles, that if by slipping it should be altered, it might be brought again to the same form. But the two spindles spoken of before, ought to be joyned together in the ends above, and beyond them another small spindle to be made, which may hold in the middle a crooked wedge or butten, upon the which may be hanged a piece of Hogs skin, so that one of them may easily be turned upsidedown with the skin, and put thereunto a little piece of earth or stick, that the Mice may easily come to it: So that how many Mice soever shall come thereto, and to the meat, shall be taken, always by rowling the Paper into his wonted place.

There is another manner also, which is to make a round piece of wood fastened on both sides with Needles, and made so that the hinder part of it weigh heavier then the former, and that it stand an inch higher then the other, and then when you have so placed it, throw some corn there∣on, that the Mice may be allured thereto, and tie also a piece of flesh upon the former end of it; and so the Mouse going into the middle, by the rowling off the same, slippeth into the kettle which standeth under it, which must be half full of water, the circle presently being as it was before, that very often many Mice are catched in one night by this work, all falling into the kettle. Also there * 1.1827 are many kindes of Mice-traps, where Mice do perish by the weight thereof, and they are made of a small piece of wood made hollow, into the which shall fall down another small piece of wood; but i•• must be made so, that it may fall weighty to press down the Mice going to the meat, and let the meat be tied to another little small piece of wood, which being touched, the heavy piece doth pre∣sently fall down, and so by that means the Mouse is taken.

Our Country men do make a trap which is somewhat like to this, let two pieces of boards be joyned together one foot broad, & two foot long, and afterwards let there be put in them a wooden pin, which you must fasten to the lower board; so that it may not touch the uppermost; and you must set it so, that the former part may easily move backward and forward; but moreover, the for∣mer board must be fastened to the hinder, like the fashion of a Gibbet or Gallows, with two pieces of wood standing upright, one being put overthwart, or after the fashion of the Greek letter 〈◊〉〈◊〉, and it must stand some nine inches high, and as broad as the board will suffer you, and let the meat be hung in the middle of it, but that board which is uppermost, must touch both the ends of the other, and notched according to the breadth, the notch being made after the form of a wedge divided in∣to two parts; and another small piece of wood must be put to that which is uppermost, almost two fingers long, and one finger broad, and let there be put into the lower notch a piece of wood with meat at it, so that it may be slightly fastened to the brim of the uppermost, that the meat being pre∣sently touched, the other may the easi••er fall.

And you may lay a stone upon the uppermost board, that it may fall the heavier. And there are some also which to the lower board do fasten iron pins, made very sharp; against the which the Mice are driven by the weight of the fall. Furthermore, there is another kinde of trap made to cover them alive, one part of it cut out of a small piece of wood, the length of the palm of thy hand, and the breadth of one finger, and let the other part of it be cut after the form of a wedge: and let this piece of wood be erected like a little pillar, and let the wedge be put into the notch of another piece of wood, which must be made equal with the other, or very little shorter: and this pillar must be so made, that the Moule may not perish before she come to the meat: the wood where the meat must stand, ought to be a span long, and you must fasten the meat about the middle of it, but the former part of it must have a cleft, which must begin a little from the brim, and shall be made almost the length of two fingers, and you must make it with two straight corners, and take away half the breadth of the wood. These three pieces of wood being thus made ready, thou

shall erect a little pillar, so that the wedge may be downward, whereby the Mouse may see the meat every where: and let the meat be hung in the former corner of the pillar, so if the Mouse shall touch the meat, he shall be pressed down with the fall of the board. Mice also by the fall of a cleft board are taken, which is held up with a pillar, and having a little spattular of wood, whereon the meat shall lye, so made that the pillar doth not open being parted, except when the Mouse cometh to touch the meat, and so by that means she is taken.

There is also another manner of Mouse-trap used among us, which is, let there be a hole made and compassed about with a board of a foot long, and five or six fingers broad, the compass where∣of must be four fingers; into this hole let there be put a vessel made of wood the length of ones fist, but round and very deep; and in the middle of each side of this vessel let there be made a hole, wherein there is put in a thread made of Iron with meat, and let it be compassed about with a small thread which must be fastened overthwart the hole: and the part of the thread which hangeth down must be crooked, that the meat may be fastened thereto, and there must be a piece of the thread without; to the which may be tied a stronger piece of wood, which is the thread whereon the meat is hanged, by the which the Mouse is taken, by putting her head into the vessel to catch at the meat.

And also Mice are taken otherwise, with a great Cane wherein there is a knot, and in the top of it let there be made a little bow with a Lute string, and there stick a great needle in the middle of the pole of the Cane, and let the pole be made just in the middle, and let there be bound a piece of flesh beneath, so prepared, that when the Mouse shall bite, and move the skin, that then the string slip∣peth down, and so the needle pierceth through his head, and holdeth him that he cannot run away. But among all the rest, there is an excellent piece of workmanship to catch Mice; which I will here set down: Take a piece of wood, the length of both thy fists, one fist broad, and two fingers thick, and let there be cut off about some two fingers, a little beyond the middle of half the breadth. And that breadth where it was cut, ought to be more declining and lower, after the manner of this letter A. And you must put to the side of this a piece of wood, half a circle long, bending, and in the middle part of each side holes pierced through, so that the half circle may be strait, and plainly placed to the foundation of the wood, that the trap being made, it may rest upon the same half circle, and upon this half circle let there be placed Iron nails very sharp, so that the instrument by falling down may cover the Irons of the half circle assoon as ever they touch the same.

Furthermore, there is another manner of trap, when a vessel out of which they cannot escape, is filled half up with water, and upon the top thereof Oat meal is put, which will swim, and not sink, making the uppermost face of the water to seem white, and solid, whereunto when the Mouse cometh, she leapeth into the Oatmeal, and so is drowned: And the like may be done with chaffe mingled with Oatmeal: and this in all traps must be observed, wherein Mice are taken alive, that they be presently taken forth, for if they make water in the place, their fellows will for ever suspect the trap, and never come near it, till the favour of the urine be abolished.

••alladius saith, that the thick froth of Oyl, being infused into a dish or brasen Caldron, and set in the middle of the house in the night time, will draw all the Mice unto it, wherein they shall stick fast, and not be able to escape.

Pliny saith, that if a Mouse be gelded alive, and so let go, she will drive away all the residue; but this is to be understood of the Sorex. If the head of a Mouse be flead; or if a male Mouse be * 1.1828 flead all over, or her tail cut off; or if her leg be bound to a post in the house, or a bell be hung about her neck, and so turned going, she will drive away all her fellows. And (Pliny saith) that the smoke of the leaves of the Ewe tree, because they are a poyson, will kill Mice, so also will Libbards-bane, and Henbane-seed, and Wolf-bane, for which cause they are severally called My••cto∣nos, and the roots of Wolf-bane, are commonly sold in Savoy unto the Country people for that purpose.

In Germany they mingle it with Oatmeal, and so lay it in balls to kill Mice. The fume of Wall∣wort, Calcauth, Parsely, Origanum, and Deaths-herb do also kill Mice: you may also drive them away with the fume of the stone Haematites, and with green Tamarisk, with the hoof of a Mule, or of Nitre, or the ashes of a Weesil, or a Cat in water, or the gall of an Ox put into bread.

The seed of Cowcumbers being sod, and sprinkled upon any thing, Mice will never touch it, likewise wilde Cowcumber and Coloquintida, kill Mice. To keep Mice from Corn, make mor∣ter of the froth of Oyl mingled together with chaff, and let them well dry, and afterwards be wrought throughly, then plaister the walls of your garnery therewith, and when they are dry cast more froth of Oyl upon them, and afterwards carry in your corn, and the Mice will never annoy it.

Wormwood laid among clothes, and skins, defend them from Mice: And also the water of Worm-wood * 1.1829 sod, sprinkled upon clothes hath the same operation.

Ink tempered with water, wherein Wormwood hath been washed, or sod, causeth that the Parch∣ment and Paper written therwith, shall never be eaten, or touched with Mice. * 1.1830

Anatolius and Tarentinus, in the discourse of the granery or barn, do write, that Milk thistle mingled with Hony, Water, and fine Flower, or Mil-dust, made into little balls, and laid where * 1.1831 Mice may eat of it, doth make them blinde if they cast thereof. White Hellebore mixed with pot∣tage, or the seeds of wilde Cowcumber, Coloquintida, and Meal, mingled with black Hellebore, and * 1.1832

Put into Cheese or Bread, or any other kinde of fat meat, killeth both Rats and Mice. So likewise a white Camelion sod in broth, mingled with water and Oyl, killeth Dogs, Swine and Mice.

The juyce of the root of the herb Camelion, mixed with Water and Oyl, draweth Mice unto it, and killeth them by tasting thereof, if they drink not presently: so also doth Henbane. The roots of the bramble Tree, mingled with Butter, Bread, or Hony, Elecampane, and Sea Onions, Scam∣mony, wilde Sparage, Arsenick, Mug-wort, otherwise called Mouse-wort', mingled with Lard in small pieces, with Auripigment, killeth Wolfs and Mice; and in some Countries, for the better * 1.1833 dispersing of the poyson, set drink beside the same, whereof assoon as they tast, they swell and die; but I have seen them die without drinking at all. Mice and Wolfs, if they tast of the wilde Rose, and drink after it, do not only die, but also fall into madness and bite their fellows, communicating the quality of the disease to every one they bite. Flesh cut into little pieces, and fryed with Butter * 1.1834 in a frying pan, and afterwards when it is cold, adde half so much soft pitch thereto, and mingle it together, rowling up the flesh in the Pitch, then distribute it upon little bords, and set it in the place, and places whereunto the Mice do much resort, and water beside it, and when that they have tasted of it a little, they are so eagerly a thirst, that they drink and die.

The like I may say of Rats-bane, Quick-silver, Sublimate, and Precipitate, and divers other things; and thus much may suffice for the catching, taking, and killing of Mice, whereunto I may adde the use of their members and parts, not medicinal, but natural, although I have touched it here∣tofore in part.

The Scythians were wont to be clad with the skins of Mice and Woolfs, and it is observed, that when Mice cry and screeketh above their ordinary custom, it presageth an alteration and change of the weather; and thus much shall suffice for their natural discourse.

Having thus discoursed of the nature of the vulgar Mouse, I may also add the moral use thereof, * 1.1835 as I finde it recorded among learned Writers, delivered either in History, or in Proverb. It is re∣ported of Glaucus the son of Minos and Pasiphae, that while he followed a Mouse to take her, he fell into a vessel of Hony; but after Polyades the Prophet, by laying an herb on him, raised him again * 1.1836 to life. Hatto an Archbishop of Metz in the frontiers of Germany, was destroyed by Mice, or as other say by Rats; but the words of Textor are;

Hatto Archiepiscopus Moguntinus à muribus fertur devoratus.

And the error may proceed, because that Mus is a general word for the Rat and Mouse; and therefore they which have thought it an unreasonable thing, that so small beasts should destroy so mighty a Prince, have rather attributed it to the Rats then to the Mice; but they ought to have remembred, that it was an extraordinary judgement of God to punish a cruel covetous wretch, and that therefore it was as easie for him to make the little Mouse his instrument, as the great Rat: for we read, that Herod was devoured by Worms; and other have been eaten up with Lice. Adrian the Pope was strangled by a Fly; and therefore Hatto an Archbishop might aswell perish through the afflicting hand of God by a multitude of Mice.

Heliogabalus that wretch, amongst other his monstrous desires, and Tyrannical commands, Lam∣pridius affirmeth, that upon a time he commanded, that there should be brought unto him ten thou∣sand Mice alive, a thousand Weesils, and a thousand Sorices, or wilde Field-mice, so base were his thoughts, that while he should have attended his Emperial calling, and hearkened to the suits and complaints of poor distressed subjects, he was busied in killing of Mice, and therefore in an∣cient time, a Mouse-killer was taken for an opprobrious speech, for a base, sluggish, and idle companion.

The like is reported of a Muscovian Emperour, who to afflict his people, and to gather mony from them, commanded the Citizens of Musco, to bring him a peck full of Fleas: whereunto the people answered, that if they could take so many, yet could not they keep them together from leaping away. And Mice have been brought into publick spectacle, because at Lavinium they gnawed asunder the shields of silver; and it was afterward judged a prodigy; for there followed the Marsick war. When the Soythians understood that Darius with his great Army, stood in need of victuals, they sent unto him a Provant-master with these presents or gifts, a Bird, a Mouse, a Frog, and five darts. At the receit whereof the Persians wondered what should be meant thereby; and de∣manded of the messenger the meaning of the mystery. But the Ambassador answered, he knew not any signification of his presents, but only received charge to deliver them, and make hast back again, and to bid the Persians, if they were wise, to lay their wits together, to know and understand the meaning thereof. When the Persians heard him say so, they fell to consultation. Darius gave his opinion, that the Mouse, signified the earth; the Frog, the waters; the Bird, Horses; and the * 1.1837 Darts, warlike furniture and strength of forces; and that the Scythians by sending all these unto them, yeelded that the Persians should be Lords of their Land, Sea, Horses, and themselves, and that there∣fore they ought to be of good courage.

But one Gobr••as, a grave Counsellor, who was one of the seven that slew the Magi, or Wizards, answered otherwise, for his conjecture was more true: for said he; O Persae, nisi effecti ut aves sub∣••letis in Coelum, aut ut Mures subeatis terram, aut ut ranae insiliati•• in paludes, non remeabitis unde venistis 〈◊〉〈◊〉 sagittis confecti: O ye Persians, except ye become like Birds, to flie up into heaven; or like Mice, to creep into the earth; or like Frogs, to leap into the waters, you shall not return

back again unto the place from whence you came, and so indeed it came to pass. We read 1 Sam. 5. that when the Ark of God was taken by the Philistines, and they kept it in their Temple at Haz∣zah, the hand of the Lord fell upon their Princes, and he smote them with Emrods, in the bottom of their belly, that is, God punished them with Mice, for he afflicted their bodies, and the fruits of the earth, for which cause cap. 6 they advice with themselves, to send back again the Ark of the Lord with a present of Golden Mice. Ovid, Homer, and Orpheus, call Apollo Smyntheus, for the Cretians in ancient time called Mice Smynthae: Now the faigned cause thereof is thus related by Aelianus:

There was one Crinis which was a Priest of Apollo; who neglected his daily sacrifice, for the which through abundance of Mice he was deprived of the fruits of the earth, for they devoured all. At which loss Apollo himself was moved; and taking pity of the misery, appeared to one Ho••da a Neat-heard, commanding him to tell Crinis, that all the cause of that penury was, for that he had omitted his accustomed sacrifice, and that it was his duty to offer them again dili∣gently, or else it would be far worse afterward. Crinis upon the admonition amended the fault, and immediately Apollo killed all the devouring Mice with his darts, whereupon he was called Smyntheus. Others again say, that among the Aeolians, at Troas and Hamaxitus, they worshipped Mice and Apollo both together, and that under his Altar they had meat and nourishment, and al∣so holes to live in safely: and the reason was; because once many thousand of Mice invaded the corn fields of Aeolia and Troy, cutting down the same before it was ripe, and also frustrating the husbandman of fruit and hope: this evil caused them to go to Delphos, to ask counsel at the Oracle what they should do to be delivered from that extremity; where the Oracle gave answer that they should go sacrifice to Apollo Smyntheus; and afterward they had sacrificed, they were deli∣vered from the Mice, and that therefore they placed a statue or figure of a Mouse in the Temple of Apollo.

When the Trojans came out of Creet, to seek a habitation for themselves, they received an Ora∣cle, that they should there dwell, where the Inhabitants that were born of the earth should set up∣on them; the accomplishing whereof fell out about Hamaxitus; for in the night time a great com∣pany of wilde Mice set upon their bows, quivers, and strings, leathers of their bucklers, and all such soft instruments, whereby the people knew, that that was the place, wherein the Oracle had as∣signed them to build the City; and therefore there they builded Ida, so called after the name of Ida in Creet: and to conclude, we do read that Mice have been sacrificed, for the Arcadians are said * 1.1838 first of all to have sacrificed to their Gods a Mouse; and secondly a white Horse; and lastly the leaves of an Oak.

And to conclude, Aelianus telleth one strange story of Mice in Heraclea, that there is not one of them which toucheth any thing that is consecrated to Religion, or to the service of their Gods. In∣somuch, that they touch not their Vines which are sacred to religious uses, but suffer them to come to their natural maturity, but depart out of the Island, to the intent that neither hunger nor folly cause them to touch that which is dedicated to divine uses. And thus much for the natural and mo∣ral hory of Mice; now followeth the medicinal.

The Medicines of the Mouse.

The flesh of a Mouse is hot and soft, and very little or nothing fat, and doth expel black and me∣lancholy choler. A Mouse being flead or having his skin pulled off, and afterwards cut through the * 1.1839 middle, and put unto a wound or sore wherein there is the head of a Dart or Arrow, or any other thing whatsoever within the wound, will presently and very easily exhale and draw them out of the same. Mice being cut and placed unto wounds which have been bitten by Serpents, or put to places * 1.1840 which are stinged by them, do very effectually, and in short space of time cure and perfectly heal them. Mice which do lurk and inhabit in Houses, being cut in twain, and put unto the wounds which * 1.1841 are new made by Scorpions, doth very speedily heal them.

A young Mouse being mingled with Salt is an excellent remedy against the biting of the Mouse called a Shrew, which biting Horses and labouring Cattel, it doth venome until it come unto the heart, and then they die, except the aforesaid remedy be used. The Shrew also himself being bruised and laid unto the place which was bitten, is an excellent and very profitable remedy against * 1.1842 the same.

A Mouse being divided and put or laid upon Warts, will heal them and quite abolish them, of what kinde soever they shall be. The fat which is distilled from Mice, being mixed with a little * 1.1843 Goose-grease and boyled together, is an excellent and medicinable cure for the asswaging and mollifying of swellings and hard lumps or knots which do usually arise in the flesh. Young Mice * 1.1844 being beaten into small bits or pieces, and mixed with old Wine, and so boyled or baked, until they come unto a temperate and mollifying medicine; if it be anointed upon the eye-lids, it will very easily procure hair to grow thereon. The same being unbeaten and roasted, and so given to little children to eat, will quickly dry up the froath or spittle which aboundeth in their mouth. There are certain of the wise men or Mag••, who think it good that a Mouse should be flead, and given to * 1.1845 those which are troubled with the Tooth-ach, twice in a month to be eaten. The water where∣in a Mouse hath been sod or boyled, is very wholesome and profitable for those to drink who are troubled with the inflammation of the jaws or the disease called the Squincy. Mice,

but especially those of Africk, having their skin pull'd off, and well steeped in Oyl, and rubbed with Salt, and so boiled, and afterwards taken in drink, are very medicinable for those which have any pain or trouble in their lights and lungs The same medicine used in the aforesaid manner is very * 1.1846 profitable for those which are troubled with a filthy, mattery, and bloudy spitting out with retching.

Sodden Mice are exceeding good to restrain and hold in the urine of Infants or children being too abundant, if they be given in some pleasant or delightsome drink. Mice also being cut in twain, and laid unto the feet or legs of those which are gowty is an excellent remedy and cure for them. Mice being dryed and beaten to powder, doe very effectually heal and cure those which are scald∣ed or burned with hot water, or fire. Cypres nuts being burned and pounded, or beaten into dust, * 1.1847 and mixed with the dust of the hoof of a male or female Mule, being dryed or stamped small, and the Oyl of Myrtle added unto the same, with the dirt or dung of Mice being also beaten; and with the dung of a Hedge-hog new made, and with red Arsenick: and all mingled together with Vine∣gar, and moist or liquid Pitch and put unto the head of any one who is troubled with the abundance and loose hanging down or over-growning of his hair, it will very speedily and without any diffi∣culty ease him of the same.

The dust of a Mouse pounded and beaten to powder, and mingled with a certain Oyl, is very good and wholesome, for those which are grieved with a Tetter, or scab, which may over-run their whole body. The brains or tail of a Mouse being dryed and beaten to powder, is very medicinable for * 1.1848 those which are troubled with the casting and shedding of their hair; as also for the disease called the Foxes evill; but this operation will work more effectually, if the shedding of the hair doth happen by any venom or poyson. The same in operation hath the whole body of the Mouse being used in the aforesaid manner.

There is also another excellent remedy to cure and heal the aforesaid disease, which is this; To * 1.1849 take Mice which inhabit in houses, and to burn or dry them in a pot, and then beat them; and being so used, to mix them with Oyl of Lawrel, and to rub the hairs which are like to fall or shed with Garlick; and to put them all together into a Frontlet or fore-head cloth, and daily to keep the same medicine or plaister unto them, until the hair do grow fast, and they be rid of that disease. There is also another remedy for the same disease, which is this: To burn a Mouse, and beat him into powder, * 1.1850 and then to mingle the same with Hony, and the grease of a Bear, and so to anoint the head, and this is accounted for a very speedy and effectual cure.

The dust or powder of Mice being mixed with Hony and Oyl of Roses, and so baked, or boiled * 1.1851 together, and afterward distilled into a clear water, and so poured into the ears of any one which is deaf, or troubled with any pain in his ears, and it will quickly bring him help and remedy. The dust * 1.1852 of a dryed Mouse being also mingled with Hony, and rubbed upon the teeth of any one which is troubled with a stinking breath, will presently take away the savour thereof. If the urine of a man or woman be too fluent and abundant, let them take the dust or powder of a dryed Mouse, being beaten and stamped, and mix it with Wine, or with Goats milk, and so drink it up, and he shall speedi∣ly have remedy. The grievous and violent inflammation or turning of the eye-lids, is cured after * 1.1853 this manner: First, they take the flesh of the Mice, assoon as ever it is beaten small, and mingle it with the yolk of an Egge, and mollifie it into a salve or plaister like unto wax, and then put it into a linnen cloth, and so wrap it upon the eye-lids in the time of sleep, and it will easily bring help and remedy.

There is an excellent remedy for the over-spreading of the eyes, or to cure the disease in them, called the Pin and the Web; or to help them which are altogether blinde, which is this: To take the bloud of a Mouse, the gall of a Cock, and some part or quantity of womans milk, and to take of each of them alike, and then to mingle or mix them together, and being well wrought or kneaded until it come to an ointment, to rub or spread it upon the eyes: and this will in very short space help them unto their sight; for it hath been tryed; and hath helped many.

The skin of a Mouse being burned or dryed, and beaten into powder, and so mingled with Vine∣gar, * 1.1854 and then anointed upon the head of any one who is pained or troubled with the Head-ach, it will presently ease and help him. The head of a Mouse being also born or carryed in a linnen cloth, doth cure the same disease: The heads of Mice being burned, and beaten into small powder, and * 1.1855 then mixed or mingled with Hony, and so anointed upon the legs or feet of them which are troubled with the Gowt, are excellent good and wholesome for the curing of that grievous disease. The same vertue hath the tails or bodies of Mice, being used in the aforesaid manner in them. Some do think, that the aforesaid disease is more speedily and effectually cured after this manner: First, to * 1.1856 take a Beetle or Horse-fly, and stamp it all to pieces, and then to mingle it with soft and liquid Pitch, the skin being prepared or made ready with Nitre: but there must be great care taken, that it eat not too far in the flesh: then to take the head of a Mouse, and the gall and dung of a Mouse, and mingle them together with Ling-wort and Pepper, and so to anoint them, and spread them upon the aforesaid eaten or lanced wounds: and this is very much commended for a very good and medicina∣ble cure for the aforesaid disease.

The heads of Mice dryed and beaten into powder or dust, and then mixed with Hony, and so anointed upon the eyes for the space of ten days together, will clarifie the eyes, and expel all pain * 1.1857 or blemishes from them. Of the heads of Mice being burned, is made that excellent powder, for the scowring and clensing of the teeth called Tooth-soap: unto which if Spikenard be * 1.1858

added or mingled, it will take away any filthy sent or strong savour in the mouth. The brains of a Mouse being taken and put or steeped in Wine, and stamped, and beaten small, and anointed upon the brow or fore-head of any one who is troubled with a pain or ach in the head, and the shall soon finde ease and remedy. If any man shall but touch or kiss with his mouth the snowt or nostrils of a * 1.1859 Mouse, and be troubled with the disease called the Rhume, which falleth down and stuffeth the nostrils, he shall in very short space be eased of the same. The Magi•• or wise men do very much commend this medicine for the expelling of a quartain Ague or Fever, which is thus; To take the nose or snowt of a Mouse, as also the very tops of the ears, and bruise them together, and after∣ward tie them in a linnen cloth, which hath had Roses or Rose-leaves in the same, and then binde them unto the arms or wrists of him which is so troubled, and they will very effectually and spee∣dily cure and heal him. For the rottenness and deminishing of the teeth, the best remedy is to take * 1.1860 a living Mouse, and to take out one of her teeth, whether the greatest or the least it is no great mat∣ter, and hang it by the teeth of the party grieved: but first kill the Mouse from whom you had the tooth, and he shall presently have ease and help of his pain. The heart of a living Mouse be∣ing taken out, and hanged upon the left arm of any woman, is of such force and power, as it will * 1.1861 cause her never to conceive. The laps or fillets of the liver of a Mouse, being beaten small and mingled with four drams of sowre and unpleasant Wine, is an excellent remedy for those which are troubled with quakings in their joynts; as also for Fevers and shaking Agues. A Mouse being cut or parted in the conjunction of the Sun and the Moon, and the liver pulled out and roasted or boil∣ed, * 1.1862 and given to one which is troubled with the aforesaid disease to eat, will very speedily and with∣out any difficulty or pain cure and heal him of the same. The gall of a Mouse being beaten very small, and steeped or washed in Vinegar, and so poured or distilled into the ears of any one who is * 1.1863 deaf or thick of hearing, or hath any ach or pain in the same, is counted for the chiefest, and most singular and chiefest remedy or cure which is used for the same.

The dung or dirt of a Mouse being new made, is very profitable for those which are troubled * 1.1864 with the disease called the Sciatica, or Hip-gowt, anointed or rubbed upon the same. Mouse-dung being also mingled with Vinegar and Oyl of Roses, and so anointed or spread upon the fore-head or temples of any one who is troubled with the head-ach, will presently ease and help him of the same. The gum called Benzoin being mixed with Wine and Safron, and Pepper; as also with the dirt or dung of Mice being new made, and mixed with Vinegar, and mingled all in one medicine, and so * 1.1865 strained and given to one to drink, which is spare and lean, in some short space or time it will make him grow very fat.

The dung or dirt of a Mouse being mingled with certain other medicines, is very good and wholesome for those which are troubled with Tetters, and dry scabs which over-run the whole * 1.1866 Body.

The dung of Mice being mingled with the dust or powder of Frankincense, with a little red Arsenick added thereunto, is a very profitable and wholesome medicine for those to use which are troubled with little hard red bunches and swellings arising in divers and several parts of the body. Seven pills being taken out of the dung of a Mouse, and mingled with Vinegar, and anointed upon the fore-head and temples, of those which are grieved therein, will very speedily help and * 1.1867 cure him.

The inward parts of earth mixed with Mouse-dung, white Pepper, and Myrrhe, beingof each of them half an ounce, and afterwards mingled with Vinegar all together; and so anointed upon the head of any one which is troubled with the Megrim, will very effectually and speedily ease and rid him of the same. The herb called Strumus beaten together with Mouse-dung, and afterwards * 1.1868 mixed with Vinegar, is an excellent remedy against the swellings in the head, or little bunches which arising therein become sores, and are full of matter and filthy corruption. The dung or dirt of Mice being melted, dissolved, and mingled with Vinegar, and then rubbed upon the head of any one who is troubled with the scurf or s••a••les thereon in a bathe or stove, will presently expell and drive them quite away.

The dung of Mice being mingled with Frankincense, and so beaten or tempered together until * 1.1869 they come unto the likeness or thickness of Hony, and then anointed upon the legs or feet of any one that is troubled with the Gowt, he shall finde present help and remedy. The same disease also is very effectually cured by the dung of a Mouse, and burned or scorched Barley mingled to∣gether, of each being the same weight or quantity, and afterwards mixed with Vinegar all toge∣ther, and so spread or anointed upon the diseased parts. There is also another excellent re∣medy for curing of the aforesaid disease, which is thus: To take Cantharides, and bruise them all to pieces, and mingle them with soft or liquid Pitch, and also with Nitre, and so anoint or rub them * 1.1870 upon the skin being prepared for the purpose; but there must be great care had, that the skin be not rubbed or lanced too far. Afterwards unto the wound so made, there must be taken the heads, galls, and dung of Mice, being mixed with the herb Lingwort, and Pepper; and so beaten all toge∣ther until they come unto a temperate salve or medicine, and then anointed upon the said wounds, and they will in very short space cure the same.

The hairs and dung of a Mouse, parched or dryed by the fire, and anointed upon the eye-lids of any one which are pield or bare, will presently procure hair to grow thereon.

Mouse-dung being dryed in the shade is an excellent remedy against the voiding or spitting * 1.1871 of bloud which floweth from some parts of the body, but especially from the belly. The

same is also very good to stanch the bloud which issueth from wounds being new made. White Sceny-seed, and the dung of a Mouse or Hare being put into broth, with the stem or stalk of Fennil, and so boyled together, and afterwards given unto a woman to drink who is destitute of milk in her breasts, will presently and very speedily procure her milk in great abun∣dance.

The dung of Mice being steeped or washed in rain water, doth ease and refresh the swelling of * 1.1872 womens dugs in their time of delivery. The dung of a Mouse being given in any drink or liquor to one that is troubled with the disease called the Colick and stone to drink, will in very short space or time cure him of the same. Mouse-dung being also taken in drink, doth loose the body of either man or woman, how fast soever they be bound. There is an excellent remedy arising from Mouse-dung against the Sciatica, or Hip-gowt, which is this: To take nine grains of a * 1.1873 Mouses dung mixed or mingled with half a pinte of Wine, and given to the party grieved upon a bench or foot-stool to drink, so that he drink it standing upon that foot only which paineth him, even at the Sun rising; and having so drunk it, let him leap down, and afterwards let him leap * 1.1874 three times, and let him do this but three days together, and he shall have present help and reme∣dy of his disease.

Mouse-dung mixed with Frankincense and sweet Wine, and so drunk by any one which is trou∣bled * 1.1875 with the Colick and Stone, will presently ease him of the same. But the dung of Mice ming∣led with Frankincense, Water, and Hony, and so boyled together, and drunk, doth not only drive away the pain of the aforesaid disease, but also doth break and quite dissolve the Stone. Mouse-dung also being taken in drink by it self alone, doth dissolve and melt the Stone in the Bladder. The same being also boyled in water, is very good and profitable for those which cannot make water. The * 1.1876 same being new made and anointed upon the belly of any one who is troubled with the Colick or Stone, shall finde present ease and remedy thereby.

There is yet moreover another excellent medicine proceeding from this dung, whereby the fruit in a womans womb may be brought forth either dead or putrified, without any hurt or prejudice un∣to the woman, which is thus; First to take Egyptian Salt, Mouse-dung, and Gourds which are sowen * 1.1877 in Woods; and afterwards to pour in half a pinte of Hony, being half boyled, and to cast one dram of Rozen into the Hony, the Gourds, and the Mouse-dung, and beat them well and throughly together, and then rowl them up, and fashion them in the manner of Acorns, and put them to the belly of the party ••o grieved as often as you shall think it meet and convenient, and in using this some short space or time, you shall see the aforesaid putrified fruit to proceed and issue forth.

Mouse-dung being parched or burned, and mingled with Hony, is very good and medicinable * 1.1878 aswell for those which are troubled with the swellings in their legs and feet; as also for those whose eye-lids are pilled and bald, to make hair to grow again upon them, being spread or anointed there-upon. The dung of Mice being dryed and beaten into small dust or powder, and put into the teeth of any one which are hollow, will presently expel away all pain from them, and also confirm and make the teeth strong. The dust or powder which proceedeth from Mouse-dung, is also very good * 1.1879 to cure any disease in the fundament of either man or woman.

The urine of a Mouse is of such strong force, that if it shall but touch any part of a mans body, it will eat unto the very bones. The bitings of Mice are healed by no other means but by green Figs and Garlick being mixed or mingled together, and so anointed thereupon.

Of the RAT.

THere is no doubt that this Beast belongeth also to the rank of Mice, and the name thereof * 1.1880 we have shewed already, is common both to the French, Spanish, Italian, and English, and it may seem to be derived from the Greek word Rastes, or Heurex, or Riscos, for the Graecians use all those words▪ And this beast is four times so big as the common Mouse, being of a blackish dusky colour, more white on the belly, having a long head, not much unlike the head of the Martin; short and round ears, a reasonable rough skin, short legs, and long claws, and exceeding great eyes, such as can see very perfectly in the dark night, and more perfectly then by candle, light; with their nails they climbe up steep and hard walls, their tail is very long, and almost▪ naked, void of hair, by reason whereof it is not unworthily counted venomous; for it seemeth to partake with the nature of Serpents. The quantity of their body is much like a Weesils; and sometime you shall see a Rat exceeeding the common stature, which the Germans call Ratzen Ku∣nig, the King of Rats, because of his larger and greater body; and they say that the lesser bring him meat, and he lyeth idle. But my opinion is, that as we read of the Dor-mouse, she nourisheth her patent when she is old; so likewise the younger Rats bring food unto the elder, because through their age, they are not able to hunt for themselves, and are also grown to a great and un∣weeldy stature of body. Sometimes you shall see white Rats, as was once seen in Germany, taken in the middle of April; having very red eyes standing forth of their head, and a rough and long beard. And at Auspurg in Germany, about the Temple called the Church of S. Huldric, they abound in greater number then in other places. They do not lie in the earth like Mice, except in the vally of Ioachim, where for the Summer time they forsake houses, and go into Cony holes,

but in the Winter time they return

[illustration]

to the houses again. They are more noysome then the little Mouse, for they live by stealth, and feed upon the same meat that they feed upon, and therefore as they exceed in quantity, so they devour more, and do far more harm. They are killed by the same poysons and meats that the common Mice are killed, except Wolf-bane; for if they eat thereof, they vomit it up again, and are safe. They are also taken in the same traps, but three or four times so big: Their flesh is far more hot and sharp then the flesh of the vulgar Mouse, as we have gathered by the disse∣ction of it, and therefore in ope∣ration it is very like that it ex∣pelleth and dryeth more then the other.

The excrements are also of the * 1.1881 same vertue; and with the dung of Rats the Physitians cure the falling off the hair. And it is said also that when they rage in lust, and * 1.1882 follow their copulation, they are more venemous and dangerous then at other times. For if the urine do fall upon the bare place of a man, it maketh the flesh rot un∣to the bones, neither will it suf∣fer any scar to be made upon the ulcer; and thus much of the vul∣gar Rat.

Of the WATER-RAT.

SEeing there are two kindes of * 1.1883 Rats, one of the earth called Rattus terrestris, and the other of the water called Rattus Fluviatilis, of which we are now to entreat, be∣ing also called of the Latines, Mus aquaticus; by the Germans, Twasser∣maus, and Wafferrat; by the Italians, Sorgomogange; by the French, Rat d' eau. This beast hunteth fishes in the Winter, and have certain caves * 1.1884 in the water sides, and banks of the Rivers or Ponds: For which oc∣casion it being seen in the waters, deceiveth their expectation which look for the return of it to the land. And this beast hath been forgotten by the Ancients, for they have left of it no description nor story, because it liveth partly in the water, and partly on the land, and therefore he said true, that spake of the habitation and place of abode of this beast, in this sort; Ego non in fluviis, nec aliis aquis magnis, sed parvis tantum riois at{que} herbosis omnium ripis, hoc a••u∣rnal * 1.1885 frequentissimum versari audio. That is to say; That this beast doth not keep in great Waters of Rivers, but in small and little currents and Ponds, where abundance of grass and other weeds do grow on the sides and banks: Pliny attributeth that to the Water-rat, which is proper to the * 1.1886 Tortoise; for indeed there is some similitude of natures bewixt these beasts, with this exception, that the females in this kinde have three visible passages for their excrements, one for their urine,

another for the dung, and the third for the young ones, that is a peculiar place for the littering of their young ones; and this Water-rat over and beside her common nature with other Rats, doth swim over Rivers, and feed upon herbs; and if at any time she be hunted from her native biding and accustomed lodging, then also she goeth among vulgar and common Rats and Mice, and feedeth upon such as they eat: and (Bellonius saith) that there are great store of these in Nilus and Strymen, and that in calm nights when there are no windes, they walk to the shores, & get up upon the banks, eating and gnawing such plants as grow near the waters; and if they hear any noise, they suddenly leap into the waters again. He expresseth also the figure of this Rat, which we have omitted be∣cause it resembleth in all parts the common Rat, excepting the snowt or beak which is rounder or blunter. Among some of the Ancients also, there is mention made of this beast, and no more. Therefore Aristotle saith in the Arcadian Lusae, which is a City so called, (as Stephanus writeth,) where Malampus did wash the daugliters of Proetus, and delivered them from their madness: There is a cer∣tain Fountain, wherein do live Rats of the Earth, (they should say Rats of the Water,) for here∣unto agree both Pliny and Theophrastus. Likewise in a River of Cassinus, the ancient Wise-men, which were followers of Zoronstres, made great account of the Hedgehog, but hated deadly the Water-rats, and said, that he that could kill most of them, was most deat and acceptable to God. And fur∣ther more they said, that Dogs, Hens, and Hedgehogs, did proceed, and were attended from and by good Angels, and Water-rats by evill. And thus much shall suffice for the discourse of the Rat. The story which ensueth is of strange and less known Mice; and therefore I will distribute them after an alphabetical order, according to their several names.

Of the ALPINE MOVSE.

THe Alpine Mouse taketh her name from the Alpes, wherein she is bred, and although there be ma∣ny other kindes of Mice bred in the Alpes, yet this being the principal thereof, receiveth denomi∣nation from the Mountains, because they are bred in the very tops of the Mountains, and seldom or never come down to the roots. The Italians call it Marmota, and Murmont, and according to Matheolus, Marmontana; the Rhaetians, Montanella; and in some part of Italy, Varrosa; in France, Marmote; although Marmot be also a word among them for a Munkey. The Germans, and especially the Helvetians, by a corrupt word drawn from a Mouse of the Mountain, Murmelthier, and Murmentle, and some Misibellerle, by reason of his sharp whining voyce like a little Dogs In Latine it is called also Emptra, which seemeth to be compounded of Embdor, and this is the least kinde of Alpine Mice, which is found in all the Ger∣man Regions; of which we will speak in the end of this story. Some take this to be called Taxus, a∣mongst, whom Brassavolus is one; yet it hath no property with the Alpine Mouse, except lying in a Cave; for it doth not sleep in the Winter, nor hath no outward resemblance with Mice, neither can have any affinity in disposition or manner of living, and therefore I cannot assent thereto. Grapaldus & Alunnus, both learned Italians, say, that the Armelins are called Alpine Mice, whereunto they are led, because they sleep all the Winter long, like the Alpine Mouse; but we shall shew in their due place, that these belong to the Weesils, and not to the Mice, which living in cold Countries, grow white in the Winter time: the Hebrew word is Saphan, according to some Authors, and is translated Arcktonim, but we will shew in due place, that the Arktomys is the Crycetus, or Grycet Mouse, and the Saphan we have shewed already to be the Cony.

These Alpine Mice are in the tops of the Apennine hills, and none of the Ancients except Pliny make mention thereof, and it is doubtful whether he doth describe it or no. For his words are, Sunt his Muribus Alpin•••• pares & in Aegypto, similiter{que} residunt in clunibus & binis pedibus gradiuntur, prioribus{que} ut manibus ut untur, that is to say, there are Mice in Egypt like to the Alpine Mice; for they fit upon their buttocks, and go with their fore-most two feet, which also they use instead of hands, by which we collect, that they are not the same, but like the Alpine Mice.

The Alpine Mouse is in quantity like a Hare, or at the least betwixt a Hare and a Cony, being * 1.1887 more fat, and of a thicker body then a Cat, but shorter legs, in outward appearance most like a Mouse, and therefore it is called an Alpine Mouse. The back of it is very broad, and the hair harder and harsher then a Conies. The colour for the most part is yellow, which in some is more clear, and in others more obscure and brown. Their eyes of a reasonable quantity, standing far out of their heads. Their ears very short like cropt ears. The head like a Hares, and their feet with long nails; his fore-teeth like a Squirrels, two above, and two beneath, but long and sharp like a Beavers, in colour yellow; about the nose and upper lips he hath long black bristle hairs like a Cat. The tail is half a cubit long, according to Stumpsius, but two palms according to Agricola. His legs very short and thick, covered with long deep thick hair, like to the bottom of his belly. The toes of his feet are like a Bears, and his claws long and black, wherewithall he diggeth the earth to make his den; he goeth upon his hinder-feet like a Bear, or like an Ape, by jumps, and with his fore-feet he taketh his meat like a Squirrel and an Ape, sitting in the mean time upon his buttocks. His back is also very fat, although all the other parts of his body be lean, and yet that on his back cannot be said to be fat, but rather like a Cows udder, neither fat nor flesh, and they en∣crease or grow more in breadth then in length.

Scaliger describeth them in this manner, a Marmot (saith he, for so he tearmeth an Alpine Mouse * 1.1888 in French) is a Beast about the bigness of a Badger, having hair and tail much like it; and after

the same manner short legs, and little or no ears, long, sharp, firm, crooked, strong and black claws, which is numbred amongst the kindes of Mice, with whom it holdeth little correspondence, except that like a Squirel it taketh his

[illustration]

meat in the fore-feet as with hands, and eateth sitting upon his tail. They agree also with the Dor-mouse in their sleep, for they pass over Winter sleeping. Their teeth are like to the teeth of Hares and Mice; after that they are made tame, they are not hurtful to men or children, except they be provoked. Being kept in houses, they will eat and gnaw all linnen and woollen cloth; thus far Scaliger. But we have shewed al∣ready, that the outward appear∣ance of it is like a Mouse, and that therefore it is safer to follow Pliny, Albertus, Mathaeolus, Stumpsius, and others, then his sole and singular opinion; they keep as we have * 1.1889 said already, in the tops of the Mountains, wherein they make their cave with wonderful art and circumspection, making two different passages into their Den, one above another a poles length, which meet in the middle like a fork, or the conjunction of two Rivers or Path-ways, making the seat of their rest to be very deep in the Mountain, and therein they remain five, seven, nine, or eleven of them together.

They play many times before * 1.1890 the mouth of their Den together, and in their sport or pastime, bark like little Dogs. When they go out of their cave into the Moun∣tains to gather food, or to play, or to fetch in grass; always one of them remaineth like a Watch-man near the mouth of the cave upon some high place, looking most diligently and vigilantly, both far and near; and if he see either a man or wilde beast coming towards them, then he suddenly cryeth out, and with his voyce giveth the warning word, whining like the whisling of a pipe, if his fellows be far off; or else barking like a Dog, if they be near at hand. When the residue hear it, they presently repair home, and he which kept the watch, entereth into the Den last of all. And it is reported by a certain Greek Writer, that if their speculator do not give them the watch-word, but that they are endangered by any man or beast through his neg∣ligence, they tear him in pieces with their teeth. There is no beast * 1.1891 so strong as this, considering the quantity; for it hath been seen, that when a lusty young man took one of them by the hinder-leg

as it ran into the Den, he could not with all his might pluck it back again. The claws of it are ex∣ceeding sharp, and fit to dig; so that it is thought if a man finde them in the earth, and seek to take them by digging unto them, he shall labour in vain, because the Beast diggeth faster from him then he can follow her; they cannot run very fast in the plain ground, but are easily killed by a man, except they get into the earth: with their teeth they bite deep, for they can sheer asunder wood with them like Beavers, they eat or live upon fruits, and especially being tamed when they are young; they * 1.1892 refuse not bread, flesh, fish, or pottage, and above all they desire milk, butter, and cheese; for in the Alpes they will break into the little Cottages where milk is kept, and are oftentimes taken in the manner sucking up the milk, for they make a noise in sucking of milk like the pig In the moneth of May they are much delighted to eat Hornets, or Horse-flies, also they feed upon wilde Sagapen of the meddow, and seeded Cabages, and while they are wilde in the Mountains, they never drink; the reason is, as I suppose, because in the Summer time they eat moist green herbs, and in all the Winter time they sleep.

Towards the feast of Saint Michael the Archangel, and of Gallus, they enter into their Caves; and as * 1.1893 Pliny saith, they first of all carry provision of Hay, and green Herbs into their Den to rest upon, wherein their wit and understanding is to be admired; for like Beavers one of them falleth on the back, and the residue load his belly with the carriage, and when they have laid upon him sufficient, he girteth it fast by taking his tail in his mouth, and so the residue draw him to the Cave; but I can∣not affirm certainly, whether this be a truth or a falsehood. For there is no reason that leadeth the Author thereunto, but that some of them have been found bald on the back. But this is cer∣tain, when the Snow begins to cover the Mountains, then do they enter into their Dens, and shut up close the passages, with sticks, grass, and earth, both so hard and so thick, that it is easier to break the solid ground, then the mouths of their Caves, and so being safely included both from the fear of the Hunters, from rain, snow, and cold, there they live until the Spring, without all manner of meat and drink, gathered round together like a Hedgehog, sleeping continually; and therefore the people inhabiting the Alpes have a common proverb, to express a drowsie and sleepy fellow in the German tongue thus; Er musse syuzyt geschlaffen haben wie ein murmelthier: in Latine thus; Ne∣cesse * 1.1894 habet certum, dormiendo, tempus consumere, instar mutis Alpini. He must needs sleep a little, like the Mouse of the Alpes. They sleep also when they be tamed, but it hath been found by experience, that when a tame one hath been taken a sleep, and laid in a warm barrel upon Hay, the mouth be∣ing shut and closed to keep out rain and snow, at the opening thereof it was found dead; and the reason was, because it lacked breath, and therefore this is most wonderful, that in the Mountains, notwithstanding the close stopping of the mouth of their Caves, yet they should not be deprived of refrigeration, that is, fresh air, for expiration, and respiration.

But this is to be considered, that after they have been long tamed, they sleep not so much as when they are wilde; for I think that their continual eating of raw and green herbs, ingendereth in them so many humors as cannot be dispersed without a long continuing sleep; but afterwards when they are dieted with such meat as is provided for the nourishment of man, they are eased of the cause, and so the effect ceaseth. During the time that they sleep, they grow very fat, and they are not * 1.1895 awaked very easily, except with the heat of the Sumor fire, or a Hot-house. Now the manner of their taking while they are wilde, is thus;

In the Summer time when they go in and out of their Caves, they are taken with snares set at * 1.1896 the mouth thereof; but in the Winter time, when they go not abroad, then also are Inhabitants forced to another devise, for then in the Summer time, they set up certain pillars or perches near the mouth of their Den, whereby they may be directed, when the snow doth cover the Mountains. For the pillars or poles stand up above the snow, although the snow be very deep. Then come the Inhabitants upon round pieces of wood in the midst of the Winter, fastned to their shooe-soles over the deep snow with their pyoners and diggers, and cast away the snow from the den, and so dig up the earth, and not only take the beasts, but carry them away sleeping, and while they dig, they diligently observe the frame and manner of the stopping of the Mouses den. For if it be long and deep, if is a sign of a long and a hard Winter, but if they be shallow and thin, of the contrary: so coming upon them as we have said, they take them and carry them away asleep, finding al∣ways an odd number among them; and they diligently observe, that whilest they dig, there be no great noise, or that they bring not their fire too near them. For as Stumpsius saith, Exper∣recti enim capi non possunt, nam utcun{que} strenue fodiat venator, ipsi fodiendo simul & retrocedunt & pe∣dibus quam effoderint, terram rejiciendo fossorem impediunt. That is to say, If they be once awaked, they can never be taken, for howsoever the Hunter dig never so manfully, yet they together with him, dig inward into the Mountains, and cast the earth backward with their feet to hinder his work.

Being taken as we have said, they grow very tame, and especially in the presence of their keep∣ers, * 1.1897 before whom they will play and sport, and take lice out of their heads with their fore-feet like an Ape. Insomuch as there is no beast that was ever wilde in this part of the world, that becometh so tame and familiar to man as they; yet do they always live in the hatred of Dogs, and oftentimes bite them deeply, having them at any advantage, especially in the presence of men, where the Dogs dare not resist nor defend themselves. When they are wilde, they are also killed asleep; by putting of a knife into their throat, whereat their fore-feet stir a little, but they die before they can be awaked.

Their bloud is saved in a vessel, and afterwards the Mouse it self is dressed in hot scalding water like a Pig, and the hair thereof plucked off, and then do they appear bald and white; next to that * 1.1898 they bowel them, and take out their intrails: afterwards put in the bloud again into their bellies, and so seethe them, or else salt them, and hang them up in smoke, and being dressed after they are dryed, they are commonly eaten in the Alpine Regions with Rapes and Cabbages, and their flesh is very fat, not a fluxible or loose fat like the fat of Lambs, but a solid fat, like the fat of Hogs and Oxen. And the flesh hereof is commended to be profitable for Women with childe; and also for all windiness and gripings in the belly, not only the flesh to be eaten in meat, but also the fat to be anointed upon the belly or navil: And for this cause it is used to procure sleep, and to strengthen decayed and weak sinews: the flesh is always better salted then fresh, because the salt drieth up the overmuch humidity, and also amendeth the gravity and ranckness of the savour: but whether it be salt, or whether fresh, it is always hard to be digested, oppressing the stomach, and heating the body overmuch.

The ventricle or maw of the Mouse Alpine, is prescribed to be laid upon the belly against the Co∣lick. If the hands of a man be anointed with the fat of this beast, it is said he shall be the better able * 1.1899 to endure cold all that day after: Also the same fat being drunk up in warm broath by a woman in travail, are believed to accelerate and hasten her delivery.

Certain Horse-leeches, in the cure of that disease which they call the Worms, which are certain ulcers rising in the body, do mingle this fat with other medicines which are very drying or stiptick. And Mathaeolus doth prescribe it for the softning and mollifying of contracted nerves and joynts in the body.

By the discourse aforesaid, it doth appear, that of these Alpine Mice there are two kindes, * 1.1900 one great like a Badger, and the other in stature of a Hare or Cony: This lesser seemeth to be proper to Germany, which there they call Embdor, of the Latine word Emptra, a Mouse of the Mountain.

The story whereof I thought good to express, being short, out of Stumpsius and Agricola. The males and females say they of this kinde, do gather together wilde corn which groweth among the Rocks in the Summer time against the Winter, and carry the same into the holes of the earth, where their lodging is.

Now the female in this kinde is crafty, and more apt to devour; the male on the other side more thrifty and sparing, wherefore he driveth his female out of the Den in the Winter time, and stoppeth the mouth of his Cave, to forbid her entrance, but she getteth behinde the same, and diggeth a secret hole, whilest the male lyeth at the mouth asleep, she consumeth the whole store behinde him; wherefore in the Spring time she cometh forth very fat and comely, and he very lean. * 1.1901 And therefore in my opinion, the makers of emblems may very well describe an unthrifty Wife, that consumeth her Husbands wealth, by the picture of this female, as by the picture of the Ass behinde Ocnus, biting asunder the cord that he weaveth, as we have shewed before in the History of the Ass. These beasts give themselves much to sleep, and when they are awake they are never idle, but always carrying into their Den straw, hay, sticks, rags, or pieces of cloth, wherewith they fill their mouth so full, that it may receive no more, and if they meet with any thing which is too big for their mouth, by the help of their feet they draw and rowl it to their own Den.

Whereas they are nourished tame in houses, it it is observed, that they are a neat and cleanly kinde of beast, for they never defile their lodgings with their excrements, but seek out some se∣cret corner, wherein they both render urine, and empty their bellies. With their teeth the gnaw wood, and make holes in bords, so large as their bodies may pass through; and while they live, they have a very ranck and strong savour like a Mouse, especially in the Summer time while they are lean, and before they grow fat; for such is the nature of this beast, that in the Summer time they labour and grow lean; but in the Winter time they sleep and grow fat. And thus much for the Alpine Mouse.

Of the DORMOUSE.

THe Dormouse is called in Latin, Glis; and in Greek, Myoxes; the reason of the Latine name Glis, is taken from gliscere, which signifieth to grow fat, according to the saying of Columella, * 1.1902 Paleis vero quibus fere omnes regiones abundant Asinus gliscit; that is to say, an Ass groweth fat by eating chaffe which aboundeth in all Countries. This word Glis, signifieth not only a beast, but a piece of fat earth, and also a Thistle; whereupon Sylvaticus made this verse:

Glis animal, glis terra tenax, glis lappavocatur.

The Italians call it Lo Galero, Lo Gliero, or Giero; the Spaniards, Liron; the French likewise Liron, and Rat, Liron, and Ʋngloyer, and Vngratvel; the Germans, Eingreul; the Helvetians, Ein rell, or Rel 〈◊〉〈◊〉, or Gros haselmus; but our English, Dormouse, seemeth to be a compounded word of Dormiens 〈◊〉〈◊〉, that is, a sleeping Mouse. The Polonians call him Seurez. But concerning his name Myoxus, there is some question among the Authors. For Saint Jerom writing upon the eleventh chapter of Le∣viticus,

and the 66. Chapter of Esay, translateth Akbar the Hebrew word for a Mouse, Glirem, a Dormouse, and he giveth this reason, because all the Countries of the East, meaning Graecia, do say, that Myoxus is a Dormouse. And this Myoxus by Epiphanius in his Anchoret is alleadged to prove the resurrection. Myoxus, saith he, Animal semestre moritur, & rursus post tempore suo reviviscit. The Dormouse at half a year old dyeth, and after her full time reviveth again: And in his Book against He∣resies, he speaketh thus to Origen; Tradunt naturae rerum experti, Myoxum latitare, & foetus suo simul in * 1.1903 eodem loco multos parere; quinque, & amplius: Viperas autem hos venari, & si invenerit totum latibulum ipsa Vipera, quum non posset omnes devorare pro una vice ad sacietatem edit unum aut duos, reliquorum vero oculos expungit, & cibos affert, excaeatosque enutrit, donec voluerit unumquem{que} eorum devorare. Si vero con∣tigerit, ut aliqui inexperti in hos incidant, ipsos{que} in cibum sumant, venenum sibi ipsis sumunt, eos qui à Vi∣perae veneno sunt enutriti. Sic etiam ô tu Origenes à Graeca doctrina mente excaecatus, venenum his qui tibi crediderunt, evomuisti, & factus es ipsis in edulium venenatum, it a ut per quae ipse injuria affectus es, per ea plus injuria afficeris.

[illustration]

The Philosophers which are cunning in the nature of things do write, that the Dormouse doth lie hid, and bring forth many young ones in the same place where he lyeth, five or more at a time, and the Vipers do hunt these to destroy them: now if the Viper finde their nest, be∣cause she cannot eat them all at one time at the first, she filleth her self with one or two, and putteth out the eyes of the residue, and afterwards bringeth them meat and nourish∣eth them, being blinde, until the time that her stomach serveth her to eat them every one. But if it happen that in the mean time, any man chance to light upon these Viper-nourished∣blinde-Dormice, and to kill and eat them, they poyson themselves through the venom which the Viper hath left in them: so fareth it with thee O Origen, for thou art blinded with the Graecians doctrine, and dost vomit out that poyson into their hearts which do believe thee, that thou art made unto them a venemous meat, whereby thou dost wrong others, as thou hast been wronged thy self.

Py which it is manifest, that Myoxus is neither a Toad nor a Frog, but the Dormouse. And the charm which is made for the Asses urine, as we have shewed already in his story, Gallus bibit, & non meiit, Myoxus meiit, & non bibit. The Cock drinketh, and * 1.1904 maketh not water, the Dormouse maketh water, and never drinketh. But whether it be true or no that she never drinketh, I dare not affirm: But this is certain, that she drink∣eth but very seldom; and it ought to be no wonder that she should make water, for tame Conies, as long as they can feed upon green herbs, do render abundance of urine, and yet never drink.

The Graecians also do call this Beast Elayos, although that word do likewise signifie a Squirrel. In Maesia a Wood of Italy, there is never found Dormouse, except at the time of their littering.

They are bigger in quantity then a Squirrel, the colour variable, sometimes black, some-times * 1.1905 grisled, sometimes yellow on the back, but alwayes a white belly, having a short hair, and a thinner skin then the Pontique Mouse. They are also to be found in Helvetia, about Clarona. It is a biting and an angry Beast, and therefore seldom taken alive. The beak or snowt is long; the ears short and pricked; the tail short, and not very hairy at the end; the middle of the belly swelleth down betwixt the breast and the loins, which are more narrow and trussed up together, they are always very fat, and for that cause they are called Lardironi.

Buck-mast is very acceptable meat unto them, and doth greatly fatten them, they are much de∣lighted * 1.1906 with Walnuts, they climbe trees, and eat Apples, according to some: but Albertus saith more truly, that they are more delighted with the juyce then with the Apple. For it hath been of∣tentimes

found, that under Apple-trees, they have opened much fruit, and taken out of it nothing but the kernels, for such is their wit and policy, that having gathered an Apple, they presently put it in the twist of a tree betwixt boughs, and so by sitting upon the uppermost bough press it asunder. They also grow fat by this means.

In ancient time they were wont to keep them in coops or tuns, and also in Gardens paled about * 1.1907 with board; where there are Beeches or Walnut trees growing, and in some places they have a kinde of earthen pot, wherein they put them with Walnuts, Buckmast, and Chesnuts. And furthermore it must be be observed, that they must be placed in rooms convenient for them to breed young ones; their water must be very thin, because they use not to drink much, and they also love dry places.

Titus Pompeius (as Varro saith) did nourish a great many of them enclosed, and so also Herpinus in his Park in Gallia. It is a Beast well said to be Animal Semiferum, a creature half wilde, for if you set for them hutches, and nourish them in Warrens together, it is observed, that they never assemble, but such as are bred in those places: And if strangers come among them which are separated from them, either by a Mountain, or by a River, they descry them, and fight with them to death.

They nourish their parents in their old age, with singular piety. We have shewed already, how * 1.1908 they are destroyed by the Viper, and it is certain, that all Serpents lie in wait for them. Their old age doth end every Winter. They are exceeding sleepy, and therefore Martial saith:

Somniculosos illi porrigit glires.

They grow fat by sleeping, and therefore Ausonius hath an elegant verse;

Dic, cessante cibo, somno quis opimior est? glis.

Because it draweth the hinder-legs after it like a Hare, it is called Animal tractile, for it goeth by jumps and little leaps. In the Winter time they are taken in deep ditches that are made in the Woods, covered over with small sticks, straw, and earth, which the Countreymen devise to take them when they are asleep. At other times they leap from tree to tree like Squirrels, and that they * 1.1909 are killed with Arrows as they go from bough to bough, especially in hollow trees: for when the Hunters finde their haunt wherein they lodge, they stop the hole in the absence of the Dormouse, and watch her turn back again; the silly Beast finding her passage closed, is busied hand and foot to open it for entrance, and in the mean season cometh the Hunter behinde her, and killeth her. In Tellin•• they are taken by this means: The Countrey men going into the fields, carry in their hands burning Torches in the right time, which when the silly Beast perceiveth, with admiration thereof flocketh to the lights, whereunto when they were come, they were so dazled with the brightness that they were stark blinde, and might so be taken with mens hands.

The use of them, being taken, was to eat their flesh, for in Rhetia at this day they salt it and eat * 1.1910 it, because it is sweet and fat like Swines flesh. Ammianus Marcellinus wondereth at the delicacy of his age, because when they were at their Tables, they called for ballances to weigh their fish, and the members of the Dormouse, which was not done (saith he) without any dislike of some present, and things not heretofore used, are now commended daily. Apitius also prescribeth the muscles and flesh inclosed in them, taken out of every member of a Dormouse, beaten with Pepper, Nut ker∣nels, Parsenips, and Butter, stuffed all together into the belly of a Dormouse, and sewed up with thread, and so baked in an Oven, or sod in a Kettle, to be an excellent and delicate dish. And in Italy at this day, they eat Dormice (saith Coelius,) yet there were ancient laws among the Ro∣mans; called Leges censoriae, whereby they were forbidden to eat Dormice, strange birds, Shel-fish, the necks of Beasts, and divers such other things. And thus much shall suffice for the description of the Dormouse.

The Medicines of the Dormouse.

Dormice being taken in meat, do much profit against the Bulimon; The powder of Dor∣mice * 1.1911 mixed with Oyl, doth heal those which are scalded with any hot liquor. A live Dormouse doth presently take away all Warts being bound thereupon. Dormice, and Field mice being burnt, and their dust mingled with Hony, will profit those which desire the clearness of the eyes, if they do take thereof some small quantity every morning. The powder of a Dormouse, or field Mouse rubbed upon the eyes helpeth the aforesaid disease. A Dormouse being flead, * 1.1912 roasted and anointed with Oyl and Salt, being given in meat, is an excellent cure for those that are short winded. The same also doth very effectually heal those that spit out filthy matter or corruption. Powder of Dormice or field Mice, or young Worms, being mixed with Oyl doth heal those that have Kibes on their heels, or Chilblains on their hands. The fat of a Dormouse, the fat of a Hen, and the marrow of an Ox melted together, and being

not infused into the Ears, doth very much profit both the pains and deafness thereof.

The fat of Dormice being boiled, as also of field-mice, are delivered to be most profitable * 1.1913 for the eschewing of the Palsie. The fat of a Dormouse is also very excellent for those which are troubled with a Palsie, or shaking of the joints. The skins and inward part of a Dormouse be∣ing * 1.1914 taken forth, and boiled with Hony in a new vessel, and afterwards poured into another vessel, will very effectually heal all diseases which are incident to the ears, being anointed thereupon. The skin of a Dormouse, or a Silkworm being pulled off, and the inward parts thereof being * 1.1915 boiled in a new brafen vessel with Hony, from the quantity of twenty seven ounces, even to three, and so kept, that when there is need of a certain bathing vessel, the medicine being made warm and poured into the ears, doth help all pains, deafness, or inflammation of the ears. The fat of a Dormouse is commended to be very medicinable for the aforenamed diseases. The same is profitable for all pains, aches, or griefs in the belly. The urine of a Dormouse is an excellent remedy against the Palsie. And thus much shall suffice concerning the medicinal vertues of the Dormouse.

Of the Hamster or Cricetus, the first figure taken by Michael Horus.

[illustration]

The second picture taken by John Kentmant, and it is her fashion and and protracture to lie thus when she is angry, for so doth her colour appear both on the back and belly.

[illustration]

THis Beast is called in Latine, Cricetus, and in the German tongue Hamester, Traner, and * 1.1916 K••rnfaerle, that is, Pigs of the corn. It is a little Beast, not much bigger then a Rat, dwel∣ling in the earth of the roots of corn, she is not drawn against her will out of her Cave at any time, but by pouring hot water or some other liquor. The head of it is of divers co∣lour, * 1.1917 the back red, the belly white, and the hair sticketh so fast to the skin, that it is ea∣sier to pull the skin from the flesh, then any part of the hair from the skin. It is but a little Beast as we have said, but very apt to bite and fight, and full of courage, and there∣fore hath received from nature this ornament and defence, that it hath a bony helmet, co∣vering the head and the brain when it standeth up upon the hinder-legs: It resembleth both in colour and proportion a Bear. And for this cause some Writers have interpreted it

to be the Beast called Arctomys, thus described by Saint Jerom. It is a creature (saith he) abound∣ing * 1.1918 in the Regions of Palestina, dwelling always in the holes of Rocks and Caves of the earth, not exceeding the quantity of a Hedgehog, and of a compounded fashion, betwixt a Mouse and a Bear.

But we have shewed already, that this is the Alpine Mouse, and therefore we will not stand to confute it here. The name Cricetus seems to be derived from the Illyrian word, which we read in Gelenius to be Skuzecziek: this Beast, saith he, is common in the Northern parts of the world, and also in other places, in figure and shape it resembleth a Bear, in quantity it never exceedeth a great Sorex. It hath a short tail, almost like no tail, it goeth upon two legs, especially when it is moved to wrath. It useth the fore-feet in stead of hands, and if it had as much strength, as it hath cou∣rage, it would be as fierceful as any Bear. For this little Beast is not afraid to leap into the Hunt∣ers * 1.1919 face, although it can do no great harm either with teeth or nails. It is an argument that it is exceeding hot, because it is so bold and eager. In the uppermost chap it hath long and sharp teeth, growing two by two. It hath large and wide cheeks, which they always fill, both carrying in, and carrying out, they eat with both, whereupon a devouring fellow, such a one as Stasimus a servant to Plautus was, is called Cricetus, a Hamster, because he filleth his mouth well, and is no ping∣ler at his meat.

The fore-feet are like a Moulds, so short, but not altogether so broad, with them he diggeth the * 1.1920 earth, and maketh his holes to his den, but when he diggeth so far as he cannot cast the earth out of the hole with them, then he carryeth it forth in his mouth. His Den within he maketh large, to receive corn, and provision of fruit for his sustentation, whereinto he diggeth many holes, wind∣ing and turning every way, that so he may be safe both against Beasts that hunt him, and never be killed in his Den: And also if a man dig the earth, he may finde his lodging with more difficulty. In the harvest time he carryeth in grain of all sorts, and my Author saith, Neque minus in colligendo industrius, quam in eligendo, conservandoque est astutus, optima enim reponit. He is no less industrious in the gathering of his provision, then crafty and politick in the choise, and keeping it, for it lays up the best; and lest that it should rot under the earth, it biteth off the fibres and tail of the grain, laying up the residue amongst grass and stubble.

It lies gaping over his gathered grain, even as the covetous man is described in the Satyre sleep∣ing upon his mony bags. It groweth fat with steep like Dormice, and Conies. The holes into the Cave are very narrow, so that with sliding out and in, they wear their hair. The earth which cometh out of their holes doth not lie on heaps like Mole-hils, but is dispersed abroad, and that is fittest for the multitude of the holes, and all the holes and passages are covered with earth: but that hole which for the most part he goeth out at, is known by a foot path, and hath no hinder∣ance in it, the other places at which she goeth out are more obscure and hid, and she goeth out of them backwards. The male and female do both inhabit in one Cave, and their young ones being brought forth, they ••leave their old Den and seek them out some new habitation. In the male there is this perfidity, that when they have prepared all their sustenance, and brought it in, he doth shut out the female, and fuffereth her not to approach nigh it, who revengeth his perfidiousness by deceit. For going into some adjoyning Cave, she doth likewise partake of the fruits which were laid up in store by some other secret hole in the Cave, the male never per∣ceiving it.

So that nature hath wonderfully, fore-seen the poverty of all creatures: neither is it otherwise amongst men, for that which they cannot do by equity, they perform by fraud. This also cometh in the speech of the common people against one that will thrive. The young Country wenches concerning this matter, do chant out a verse not unpleasant, which I am contented to express in Iam∣bicks, consisting of four feet:

Hamester ipse cum sua▪ Prudens catus{que} conjuge, Stipat profundum pluribus Per tempus antrum frugibus,

Possitque solus ut frui, Lectis acervis hordei Avarus antro credulam Extrudit arte conjugem.

Serva, inquit, exiens foras, Coeli serena & pluvias. Sed foeminis quis insitam, Vincant dolis astutiam?

Nevum parans cuniculum, 〈…〉〈…〉ratur omne triticum. Egens maritus perfidam Quaerit per antra conjugem,

Nec se repellat blandulis Demulce•• inventam sunis, Ille esse jam communia Servata dum sinit bona.

At perfidus multiplices Opponit intus obices. Rursus fruuntur mutuis Antris, cibis, amplexibus.

This Beast doth devour all kinde of fruit, and if he be nourished in a house he eateth bread and * 1.1921 flesh: he also hunteth the field Mice. When he taketh his meat, he raiseth himself upon his fore-feet: he is also wont with his fore-feet to stroke his head, ears, and mouth, which thing the Squirrel and the Cat do also, and as the Beaver amongst those creatures which live as well by water as by land: but although in his body he seemeth but small, notwithstanding he is by 〈◊〉〈◊〉 apt to fight, and very furious being provoked, with his carriage in his mouth: he beateth

away with both his feet that which resisteth him, directly invading his enemy: In the spirit and as∣saulting * 1.1922 of his mouth he is wayward and threatning, from whence our Country men were accustomed to say of any one which was angry; he breatheth his wrath out of his mouth like a Hamster: Du spruest vuie ein Hamster: neither is he easily affrighted, although he be far unequal unto those in strength with whom he is in combate.

Wherefore some do give it in the place of a Proverb, that our Countrymen do call a man which is madly rash, Ein tollen Hamster, as foot-hardy as a Hamster. He flieth from any one that doth sharply resist him, and doth greedily follow after them that flie from him. I my self saw one of these, who by assaulting a Horse gat him by the nose, and would never leave his hold until he was killed with a sword: He is taken by divers means, for he is expelled either by hot water poured into his den, or * 1.1923 is choaked within; or being digged up with a mattock or spade he is killed; or by Dogs. He is some-times pulled out by the Fox, or hurt: or oppressed by some snare, a great weight being put about it: or to conclude, he is taken by Art alive, and that in the night time, when he goeth to seek his prey, for in the day time for the most part he lyeth hid.

Before his usual Cave (as I have said) he is taken by the path which is worn, by a pot which is put into the earth, and afterward made plain about it like other places of the field; there is earth cast into the bottom of the pot to the deepness of two fingers, above every where covering the pot there is placed a stone, which is held up by a piece of wood, to which there is bound below a fragment of bread: In the space between the Cave and the pot there are crums of bread scattered, which he following and leaping into the pot, the wood falling, he is taken. Being taken after the manner of other beasts, he toucheth no food. If a broad stone, such an one with which they cover pavements, or of which they make roof tiles, shall be joyned unto the pot, and the beast be taken, he will be very hardly known in the morning; for the spirit of the beast being shut in, and waxing wroth, piercing for thinness doth moisten the stone. The skins of Hamsters are very durable, of which there are cer∣tain * 1.1924 long coats which come down unto the heels, and divers coloured cloaks made, which the wo∣men of Misena and Silesia do use, and account them very honorable, of a black and red colour, with broad guards or edges of the skins of Otters: the same coats are for the most part valued at the price of fifteen or twenty Renensian crowns: for it doth out-wear in length three or four garments made either of linnen or woollen cloath.

In Turingia and Misena this beast is frequent, notwithstanding not in all places, for in Turingia his chiefest abode is about Efurdanus, and Salcensis in Misena, about Lipsia, and the field Pegensis, the plentifullest and most fertilest places of both those Regions. In Lusatia about Radeburge, he is dig∣ged out of those places where Painick groweth. At Mulberge and Albis, he is found in the Vineyards, for he is also fed with ripe Grapes. Our Country men are wont to burn a living Hamster in a pot, being shut, for the medicines of Horses. It hath been seen that one of these hath leaped up and caught a Horse by the nose, never letting go his hold until she was cut off with a sword. The skin is of three or four different colours, besides the spotted sides, and therefore the skin is very pretious. They abound in Turingia where the soil is good, and there is also great store of grain.

Of the NORICIAN MOUSE.

THe Norician Mouse is called in Latine, Citellus, and it keepeth like the wilde Mice in the caves * 1.1925 and dens of the earth. The body is like to a domestical Weesils, long and slender, the tail very short, the colour of the hair like to a gray Conies, but more bright. It wanteth ears like a Mole, but it hath open passages in stead of ears, wherewithal it heareth the sound, as you shall see in many birds. The teeth are like the teeth of Mice, and of their skins (although they be not very precious) they use to make garments. In Germany they call it Pile and Zisel, and of this Ger∣man word was the Latine Citellus feigned; and it appeareth by Agricola, that there are two kindes of these; one greater, which are call'd Zysell and Zeiseile, and another lesser (called Pile) which may * 1.1926 be the same that is also called Bilchmuss, and differeth from other, because it is used for meat. These are bred in Croatta, and in the Country about Venice. They have a strange smell or savour, which is said to be hurtful to the head: They eat both salted and hung in the smoke, and also fresh and new kil∣led. With their skins they edge the skirts of garments, for it is as soft as the skin of a Hare: and be∣side the common nature of Mice they are tamed. They also have very large cheeks, whereinto they gather an innumerable quantity of grain, and carry it into their den, as it were in bags against the Winter. They live thirty and forty together in a Cave, and are not driven forth but by infusion of hot water. They gather 〈…〉〈…〉ore of Nuts into their Caves, and therefore as well as for their flesh do men hunt and seek 〈…〉〈…〉em.

Of the MOUSE PONTIQVE.

THe name of this Mouse is given unto it from the Island out of which it was first brought, * 1.1927 named Pontus, and for this cause it is also called Venetus, because it was first of all brought into Germany from Venice. It is called also Varius by Idorus, from whence cometh the German

word Vutrck, from the diversity of the colour Grauvuerck. It is called also Pundtmuss, as it were Ponticusmus, or rather of Bundi, because they were wont to be brought in bundles to be sold fifty together, and they were sold for twenty groats, Volaterranus, and Hermolaus are of this opinion, that the white one in this kinde, be called of the Italians, Armelline, and the Germans, Hermelin, but we have promised already to prove that Hermelin is a kinde of Weesil, which in the Winter time is white, by reason of extremity of cold, and in the Summer returneth into her colour again, like as do the Hares of the Alpes. This Pontique Mouse differeth from others only in colour, for the white is mingled with ash colour, or else it is sandy and black, and in Polonia at this day they are found red and ash coloured. Their two lowermost teeth before are very long, and when it goeth, it draweth the tail after it like Mice; when it eateth it useth the fore-feet in stead of hands, and feedeth upon Walnuts, Chesnuts, Filbeards, small Nuts, Apples, and such like fruits. In the Winter time they take sleep in stead of meat; And it is to be remembred, that the Polonians have four kindes of preti∣ous skins of Mice which they use in their garments, distinguished by four several names. The first of grisel colour, called Popieliza. The second is called Gronosthaii, a very white Beast all over, except the tip of the tail which is all black, and this is the Hermelin.

[illustration]

The third is called Novogrodela, from the name of a Town, and this is white mingled with grisel, and this is also a kinde of Pontique Mouse. The fourth Ʋvieuvorka, of a bright Chesnut colour, and this is the Squirrel, for they call Squirrels, Weesils, and Hermelins all by the name of Mice. These Pon∣tique Mice have teeth on both sides, and chew the cud. In the Winter time as we have said they lie and sleep, especially the white ones, and their sense of taste doth excel all other, (as Pliny writeth) they build their nests and breed like common Squirrels.

Their skins are sold by ten together, the two best are called Litzschna; the third, a little worse, are called Crasna, and the fourth next to them Pocrasna, and the last and vilest of all Moloischna: with these skins they hem and edge garments; and in some places they make Canonical garments of them for Priests, unto which they sew their tails to hang down on the skirts of their garments; of which custom Hermolaus writeth very excellently in these words. Instruxit, & ex muribus, luxuriam suam vita, alios magnis frigoribus, alios medio anni tempore, a septentrionibus petendo, armamus corpora, & debella∣mus animos. That is to say; The life of man hath learned to be prodigal, even out of the skins of Mice, for some they use against extremity of cold, and they fetch others out of the farthest Nor∣thern parts, for the middle part of the year: Thus do we arm and adorn our bodies, but put down and spoil our mindes.

Beside, there is a flying Pontique or Scythian

[illustration]

Mouse, which we may call the broad Squirrel Mouse, whose skin is here expressed as you may see, and for the description thereof, I have thought good to add an Epistle of Antonius Schnebergerus the Lituanian of Vilna unto Gesner, in these words following:

I send unto thee a little skin, the upper place of the hairs thereof being of a white ash colour, but the root of the hair or inner part thereof is a black brown. They call it Popyelycza Lataacza, that is, a Pontique flying Mouse: It is always so moist, that it can never be dressed by the Skinner, or Lether-dresser.

The people use it to wipe sore running eyes, ha∣ving a perswasion that there is in it a singular vertue for the easing and mitigating of those pains: but I think that the softness was the first cause which brought in the first use thereof, but if the hairs do not cleave hard to the skin, it cannot be done without danger. Also the hairs hanging as it were in a round circle against or above the two former feet, they call wings, wherewithal they

are thought to flie from tree to tree. Thus far Antonius. Gesner after the receit of these skins, being willing to preserve them from moths, because they were raw, for experience sake gave them to a leather dresser, who presently dressed them with Vinegar, and the Lees of Wine, so that it appear∣eth the Skinners of Lituania had not the skill how to dress it.

After they were dressed they were so soft, that they stretched above measure, so that every one of them were square, that is to say, their length and breadth were equal, for they were two palms or eight fingers broad: and no more in length, the head and tail excepted: wherefore it may well be called a square Mouse, or Sciurus quadratus, because we are sure of the former, but not of the flying; the tail was as long as four or five fingers are broad, being rough like the tail of other Squirrels, but beset with black and white hairs, the whole colour both of the belly and upper part was whi∣tish, as we have said, but black underneath, the hair is so soft as any silk, and therefore fit for the use of the eyes. The ears shorter and rounder then a Squirrels, the feet did not appear by the skin: the neather part was distinguished from the upper part, by a certain visible line, wherein did hang cer∣tain long hairs, which by their roughness and solidity under the thin and broad frame of their body, might much help them to flie; even as broad fishes swim by the breadth of their bodies, rather then by the help of their fins. The Helvetians wear these skins in their garments. It is reported by Aeli∣anus, that the Inhabitants of Pontus, by making supplication to their Gods, did avert and turn away the rage of Mice from their Corn-fields, as the Egyptians did, as we have said before in the story of the vulgar Mouse.

Of the Mouse called the Shrew, or the Erd shrew.

[illustration]

THe word Hanaka of the Hebrews remembred in the 11. chapter of Leviticus, is diversly inter∣preted by the translators, some call it a reptile beast which always cryeth: some a reptile fly∣ing beast; some a Horse-leach, or bloud-sucker; some a Hedgehog; and some a Beaver, as we have shewed before in the Hedgehog. But the Septuagints translate it Mygale; and S. Jerom, Mus ara∣neus, that is, a Shrew. Dioscorides calleth it Miogale; the Germans and Helvetians; call it Mutzer; in some parts of Germany, from the figure of the snowt it is called Spitzmus, by some Zissmuss, from the fiction of his voice; and some Gross Zissmuss; the Hollanders call it Moll Musse, because it resembleth a Mole Mathaolus for the Italians call it Toporagno; that is, a Mole-shrew. The Helvetians call it Bisem∣muss, that is, a Musk-mouse, because it being dryed in a furnace smelleth like Musk. The skin pul∣led from the flesh, smelleth best by it self, and yet the flesh smelleth well also, and so do the ex∣crements. But to return to the Greek name, why it should be call'd Mygale, there is not one opinion amongst the learned: but I do most willingly condescend to the opinion of Aetius, who writeth that it is called Mygale, because in quantity it exceedeth not a Mouse, and yet in colour it re∣sembleth a Weesil, and therefore it is compounded of two words, Mys, a Mouse, and Galee, a Weesil.

Amyntas is of opinion, that it is so called, because it is begot betwixt a Mouse and a Weesil, but this is neither true nor probable. For is it likely that Weesils and Mice will couple together in carnal copulation, whose natures are so contrary, the one living upon the death of another, that is, the Weesil upon the Mouse? And beside the difference of quantity betwixt them, maketh it im∣possible to have such a generation. The other derivation of Mygal••, which is made by Rodolphus wri∣ting upon Leviticus, fetching Mygale from Mus gulosus, that is, a devouring Mouse, it is against the order of all good Linguists, to derive Greek words from Latine, but rather consonant to learning, to fetch the Latine from the Greek.

There is no less inquiry about the Latine name, why it should be called Mus araneus, seeing Aranea signifieth a Spider. This Mouse saith Albertus, is a red kinde of Mouse having a small tail, a sharp voice, and is full of poyson, or venom: For which cause Cats do kill them, but do not eat them. Sipontinus writeth thus, of this Shrew; Mus araneus, exiguum animal, at{que} levis∣s〈…〉〈…〉 est, quod araneae modo tenuissimum filum, & gladil aciem conscendit. That is to say, this Shrew-mouse is a little and light creature, which like a Spider climeth up upon any small thread, or up∣on the edge of a sword: and therefore you see, they derive the Latine name from his climing like a Spider.

But in my opinion it is more reasonable, to derive it from the venom and poyson which it containeth in it like a Spider. For which cause Silvaticus writeth thus; Mugali id est, draco mari∣nus,

& animal venenosum, pusillum muri simile: nam & araneum piscem, propter venenum pungentibus in〈…〉〈…〉um spinis, veteres ophim, id est, serpentem nominarunt, & hodie quam vulgo draconem vel dracaenam. That is to say; There is a fish of the Sea, and a little Beast on the Earth like a Mouse, which by a general word are called Mugale, and the Spider-fish called at this day a Dragon, or Dragonist, was in ancient time called a Serpent, because by his prickly fins, he did poyson those which were strucken by him. And concerning the description of this beast, it may be taken from the words of an ancient English Physi∣tian, called Doctor William Turner.

I have seen (saith he) in England, the Shrew-mouse of colour black, having a tail very short, and her snowt very long and sharp, and from the venemous biting of this Beast, we have an English Proverb or Imprecation, I beshrow thee, when we curse or wish harm unto any man, that is, that some such evil as the biting of this Mouse may come unto him. The Spaniards call this Beast Ralon Pequenno; the Illyians, Viemed kamys; and the Polonians, Kerit. They were wont to abound in Britany, as Hermolaus writeth.

They are also plentiful in Italy beyond the Mountains Apennine, but not on this side (as Pliny wri∣teth) yet in the hither parts of Italy and Germany, there are many found, especially in the Country neer Trent, in the Valley Anania, where this is admirable, that by reason of the coldness of that Country their bitings are not venemous. For the Scorpions there are not * 1.1928 venemous, although in other places of Italy they poyson deeply. This Beast is much less then a Weesil, and of an ash colour, in most places like a Mouse, although the colour be not al∣ways constant.

The eyes are so small, and beneath the proportion of her body, that it hath not been unjustly * 1.1929 doubted of the Ancients, whether they were blinde or no, but in their best estate their sight is very dull. And for this cause the ancient Egyptians did worship it: for as they held opinion, that dark∣ness was before light, so they deemed that the blinde creatures were better then the seeing. And they also believed, that in the wane of the Moon the liver of this beast consumed. It hath a long and sharp snowt like a Mole, that so it may be apt to dig. The teeth are very small, but so as they stand double in their mouth, for they have four rows of teeth, two beneath, and two above, which are not only apparent by their dissection or Anatomy, but also, by their bitings, for their wounds are Quadruple, wheresoever they fasten their teeth. Their tail is slender and short. But the description of this Beast was better apprehended by Gesner, at the sight of one of them, which he relateth on this manner:

The colour (saith he) was partly red, and partly yellow, mingled both together, but the belly white. The hinder-feet seemeth to cleave to the body or loins. It smelleth strongly, and the savour did bewray or signifie some secret poyson. The tail about three fingers long, beset with little short hairs. The residue of the body was three fingers long. The eyes very small and black, not much greater then Moles, so that next to the Mole they may justly be called, the least sighted creature among all four footed Beasts; so that in old age they are utterly blinde by the Providence of God, abridging their malice, that when their teeth are grown to be most sharp, and they most full of poyson, then they should not see whom nor where to vent it.

They differ as we have said in place and number, from all four-footed Beasts, so that they seem to be compounded and framed of the teeth of Serpents and Mice. The two fore-teeth are very long, and they do not grow single as in vulgar Mice; but have within them two other smal and sharp teeth. And also those two long teeth grow not by themselves, as they do in other Mice, but are conjoyn∣ed in the residue, in one continued rank. They are sharp like a saw, having sharp points like needles, such as could not be seen by man, except the tips of them were yellow. Of either side they have eight teeth, whereas the vulgar Mice have but four, beside the two long fore-teeth, which also seem divided into two or three, which except one mark diligently, he would think them to be all one.

It is a ravening Beast, feigning it self gentle and tame, but being touched, it biteth deep, and * 1.1930 poysoneth deadly. It beareth a cruel minde, desiring to hurt any thing, neither is there any crea∣ture that it loveth, or it loveth him, because it is feared of all. The Cats, as we have said, do hunt it and kill it, but they eat not them, for if they do, they consume away in time. They annoy Vines, and are seldom taken, except in cold; they frequent Ox-dung, and in the Winter time repair to houses, gardens, and stables, where they are taken and killed.

If they fall into a Cart-road, they die and cannot get forth again, as Marcellus, N〈…〉〈…〉der, and Pliny affirm. And the reason is given by Philes, for being in the same, it is so amazed, and trembleth, as if it were in bands. And for this cause some of the Ancients have prescribed the earth of a Cart-road, to be laid to the biting of this Mouse for a remedy thereof. They go very slowly, they are fraudulent, and take their prey by deceit. Many times they gnaw the Oxes hoofs in the stable. They love the rotten flesh of Ravens; and therefore in France, when they have killed a Raven, they keep it till it stinketh, and then cast it in the places where the Shrew-mice haunt, whereunto they gather in so great number, that you may kill them with shovels. The Egyptians upon the former opinion of holiness, do bury them when they die. And thus much for the description of this Beast. The succeeding discourse toucheth the medicines arising out of this Beast; also the cure of her vene∣mous bitings.

The Medicines of the Shrew.

The Shrew, which falling by chance into a Cart-rode or track, doth die upon the same, being * 1.1931 burned, and afterwards beaten or dissolved into dust, and mingled with Goose grease, being rubbed or anointed upon those which are troubled with the swelling in the fundament coming by the cause of some inflammation, doth bring unto them a wonderful and most admirable cure and remedy. The Shrew being slain or killed, hanging so that neither then nor afterwards she may touch the ground, * 1.1932 doth help those which are grieved and pained in their bodies, with sores called fellons, or biles, which doth pain them with a great inflammation, so that it be three times invironed or compassed about the party so troubled. The Shrew which dyeth in the furrow of a Cart-wheel, being found * 1.1933 and rowled in Potters clay or a linnen cloth, or in Crimson, or Scarlet woollen cloth, and three times marked about the Impostumes, which will suddenly swell in any mans body, will very speedi∣ly and effectually help and cure the same.

The tail of a Shrew being cut off and burned, and afterwards beaten into dust, and applyed or anointed upon the sore of any man, which came by the biting of a greedy and ravenous Dog, will in very short space make them both whole and sound, so that the tail be cut from the Shrew when she is alive, not when she is dead, for then it hath neither good operation, nor efficacy in it. The former hoofs of a Horse being scraped, and the same fragments or scantlings thereof being beaten * 1.1934 in the dust or earth, which hath been digged up by a Shrew, in four measures of water, poured down the mouth of a Horse which is troubled with any pain or wringing in his bowels, will soon give him both help and remedy. The Shrew being either applyed in drink, or put in the manner and form of a plaister, or hanged upon the sore which he hath bitten, is the most excellentest, and most medicinable cure for the helping and healing thereof. A preservative against poyson, would be an excellent remedy, that neither man nor any other living creature, should be bitten if they should leave or would want that superstition called an enchantment against poyson, being hanged about the neck, whereof we will speak more in the curing of the bites of this Beast.

That the biting of a Shrew is venemous, and of the reason of healing in this kinde.

In Italy the biting of a Shrew is accounted for a very strong poyson, and that except there be * 1.1935 some medicine very speedily applyed for the curing and healing thereof, the party so bitten will die. These Shrews are truly so venemous and full of poyson, that being slain or killed by Cats, whose nature is to kill whatsoever Mice they take, they will not offer to touch or eat the least part of them.

But the biting of a female Shrew is most obnoxious and hurtful when she is great with young, but * 1.1936 most dangerous of all when she biteth any one which is great with young, either a woman or any other Beast whatsoever, her self being also with young, for then it will hardly be cured.

If a Shrew shall bite any creature while she is great with young, the pushes or biles will in time be * 1.1937 broke which they make, and will come unto a very great and malignant wound and sore. If the Shrew do also bite any creature during the time she is with young, she will presently leap off, notwith∣standing she biteth more dangerous. There is nothing which do more apparently explain and shew * 1.1938 the biting of a Shrew then a certain vehement pain and grief in the creature which is so bitten, as also a pricking over the whole body; with an inflammation or burning heat going round about the place, and a flery redness therein, in which a black push or like swelling with a watery matter, and filthy corruption doth arise, and all the parts of the body which do joyn unto it seem black and blew with the marvellous great pain, anguish, and grief, which ariseth and proceedeth from the same.

When the push or bile which cometh by the occasion of a Shrew cleaveth or is broken, there pro∣ceedeth and issueth forth a kinde of white flesh, having a certain rinde or skin upon it, and some-time there appeareth in them a certain burning, and sometimes the same is eaten in and falleth out, but in the beginning there is a most filthy green corruption and matter which floweth in the same, afterward it is putrefied, and eaten in, and then the flesh falleth forth: the wringings also of * 1.1939 the inward parts, the difficulty of voiding the urine, and a corrupted sweat doth follow and ac∣company the same.

But Avicenna affirmeth, that in what place soever this Beast shall bite, the sores thereof with great anguish will pant or beat, and that in every hole wherein his venemous teeth have entred, there will a certain fiery redness appear, the skin whereof being broken there will come a very white and mattery fore, which will breed much pain and trouble in all the parts of the body for the most part. The sores or wounds which are made also by this Beast are very manifestly known by the marks * 1.1940 of the fore-teeth standing all in a row together, as also by the bloud which issueth from the wound, being at the first pure, clear, and exceeding red, but afterwards corrupt, blackish, and full of putre∣faction.

There do also divers bunches arise in the flesh usually after the biting of this Beast, which if any man shall break, he shall see the flesh which lyeth under them corrupted, and divided with

certain clefts or rifts in the same. Moreover the nature of this Beast is such, that for the most * 1.1941 part he doth covet to bite those whom he can come unto by the stones or genital, not only men, but also all other brute Beasts whatsoever: and thus much shall suffice concerning the biting of this Beast.

Wormwood being beaten or bruised small, strained in a fine linnen cloth, and mingled in Wine, given to the party, either man or woman, in Wine to drink, who is bitten by a Shrew, will procure * 1.1942 him present ease and remedy. The same also is an excellent remedy for the bitings or stingings of a Sea-dragon. Vinegar is very medicinable for the bitings of the Shrew, and of Dogs, as also for * 1.1943 the fish called by the Latines, Scolopendra, (which voideth all her bowels out until the hook come forth, wherewith she is taken, and then sucketh them up again) the Scorpion and all other venom∣ous Serpents.

But the Graeclan Physitians affirm, that the same ought to be mingled with other medicines for the helping of the aforesaid diseases, as to take the ashes of the Shrew being burnt, the gum or liquor of the Herb called Fennil-giant, dryed Barly beaten into small powder, Mu∣stard-seed pounded small with the Herb called Purple, or Mothmullein, and mingle them all together with Vinegar, and being so applyed they will presently cure the aforesaid stings or bitings.

Garlick being bruised, and the juyce thereof anointed upon the place which was bitten by a Shrew, will presently expel the pain, and wholly cure the sore. For the expelling of the su∣perfluities * 1.1944 of the parings of the dead flesh, growing round about the sore, being not cast away but remaining thereon. Take Cummin and cover the wound or biting therewith, then apply Gar∣lick being beaten into Oyl thereunto, and anoint the places about the sore, as also the sore it self * 1.1945 very diligently, and in very short space of time it will cause the same to fall away of it own accord. For the healing also of the bites of this Beast: Take Garlick, the leaves of a Fig-tree, and Cummin, mingle them very well all together, till they come to a mollifying or temperate substance; then take * 1.1946 the same, and fashion it in the form or manner of a plaister, and it will very speedily and effectually cure the sore.

The seed or leaves of Coleworts, being beaten together with Vinegar, and the herb call'd Assa so ida, is very good and profitable to be applyed either to the bites of this Beast, or a ravening Dog. * 1.1947 The dung of a Dog being taken and anointed upon either Man or Horse which hath been bitten by a Shrew, will be an excellent remedy both for the curing and healing them of the same. The hoof of a Ram being dryed, beaten into powder & afterwards mixed with Hony, will be likewise very good for those which are bitten with the same Beast, so that they be first tempered and fashioned in the man∣ner of a plaister, and then applyed thereunto. The little white stalks which proceed from a black Fig, being beaten with the leaves of the herb called Moth-mullein, Wax, and Vinegar, until they come unto a mollifying juyce or salve, will be an excellent remedy against the biting of the Shrew, being anointed thereupon.

The young or tender stalks of a wilde Fig-tree, be they never so few or small, being first steeped in Wine, then lapped in a leaf of the same Tree, and so applyed unto the stings and * 1.1948 bites of Scorpions, and the Shrew, will in very short time cure and heal the same. Provided always that the wound be well and diligently bathed or washed, before any thing be put or applyed thereunto.

Dioscorides, Avicenna, and Actuarus, do affirm, that the excellentest, and medicinablest cure for the bites of a Shrew is this: To take the Spleen of the same Beast, and beat it together with Vinegar, and the Gum called Galbanum, then to anoint it or rub it upon the sore, and it will presently expel away all pain, and in some short space altogether heal it. If the red bunches or ulcers which do usually grow about the bites of a Shrew, do fortune to break; take very sharp and strong brine or * 1.1949 pickle, and rub it both about, and within the sore, and afterwards apply. Barly being burned and beaten into small dust or powder thereunto, which medicine although it seem somewhat grievous and painful, yet it is very good and profitable for the expelling either of the stings of Scorpions, or the bites of the Shrew or ravenous Dog.

The genital of a Hare being beaten into powder mingled with Vinegar, and anointed upon the bites of a Shrew, doth speedily cure them. Wilde Mallows being mingled with those Mallows that grow in the Garden, have in them a very effectual force and power to cure all stings or venomous bi∣tings, especially of Scorpions, Shrews, Wasps, and such like stinging creatures.

The Shrew being cut and applyed in the manner of a plaister, doth effectually cure her own bites. The Shrew being killed and anointed all over with Oyl, and dirt or mire, applyed unto the Ulcers or red swellings which come by her venomous teeth, will very speedily procure them to break. The Shrew being cut or beaten into small pieces, dryed into powder, mixed with Vinegar, and fashioned in the form of a plaister, will very speedily and effectually cure the bites of a Shrew, whether she be great with young or not, so that they be well applyed thereunto.

But there are some which do think it nothing convenient to mingle the Shrew with any other thing whatsoever, but that it is only after this manner to be applyed by it self, as to take it burned or dry it, and then to pound it in powder, and so to sprinkle it in the wound or sore, which in very short time will easily heal it. The Shrew falling into the furrow of a Cart wheel doth * 1.1950 presently die: the dust thereof in the passage by which she went, being taken and sprinkled into the wounds which were made by her poysonsome teeth, is a very excellent and present remedy for

the curing of the same. Maithaeolus alleadgeth out of Nicander, that the dirt which cleaveth * 1.1951 unto the wheels of a Chariot being scraped off and sprinkled into the bites of a Shrew, will be very medicinable for the healing of them, which thing he himself thinketh a meer fable, and not to be believed. If the pimples or bladders which arise in the bites of a Shrew shall be thought convenient to be broken, for the performing of the same, take the skin of a baked or roasted Pomgranate, and spread it upon the aforesaid red pimples, as hot as possible may be suffered for some small time, and it will cause the ulcers to break, and all the corruption to issue forth.

If it grow unto an Impostume, take the little berries or pellets which are within the Pomgra∣nare, * 1.1952 being very well baked, and apply them unto the sore some short time and they will very easily cure the same. Mustard-seed being mingled with Vinegar, anointed upon the bites of a Shrew, * 1.1953 doth very effectually heal them. A Moul being bruised into small pieces, and applyed unto the bites of a Shrew in the form of a plaister, is a very excellent remedy for the curing of them. Pitch and Trifoly being baked, and rubbed very hot upon the bites of a Shrew, is accounted a very me∣dicinable cure: but it is requisite that this fomentation be given unto none but such as are of a strong and powerful body, and are also able to endure pain. The liquor of the Herb called Southern-wood * 1.1954 being given in Wine to drink doth very much profit those which are troubled, and painted in their limbs with the bites of Shrews. Wormwood being used in the like manner, will cure those which are bitten by a Shrew.

The genital of a Lamb or Kid being mingled with four drams of the Herb called Aristolochia, or Hart-wort, and six drams of the sweetest Myrrh, is very good and medicinable for curing of those which are bitten or stung with Shrews, Scorpions, and such like venemous Beasts. The leaves of Cole∣worts being dryed, mingled with flower, and tempered together, until they come into the form of a plaister, will very much help against the venemous bites of the Shrew. The seeds of Coleworts, * 1.1955 and the leaves of the same herb being mingled with Vinegar, and the herb called Assa foetida beat or pounded together, do very well and speedily cure the bites of the Shrews, as also of a ravenous Dog, if the same in due time be applyed thereunto. The liquor also of the leaves of Coleworts being given in any kinde of drink, is good and wholesome for the curing of the aforesaid bites or wounds. The Nuts of a young Cypres tree being mixed with a certain syrup or potion made of Hony, Water, * 1.1956 and Vinegar, and afterwards drunk, doth very speedily procure ease and help for those which are bitten by a Shrew.

The root of a white or black Thistle, being beaten or bruised and given in drink, doth very ef∣fectually help or cure those which are bitten by a Shrew. The like vertue hath the herb called Rocket in it, and also the seed thereof being given in any kinde of drink. The gum or liquor which proceedeth from a kinde of Ferula, being given in Wine to drink, doth very much help and cure * 1.1957 those which are bitten by a Shrew. The same vertue also in it hath the root of the herb called Genti∣an or Bitterwort, being given in Wine to drink. One or two drams of the youngest or tendrest leaves of the Laurel tree, being beaten small and given in Wine to drink, doth speedily cure the sores or wounds which are bitten by a Shrew: the same being also used in the said manner, and given in some * 1.1958 certain portion unto Horses to drink, doth quickly help and heel them: But there are some which before all other medicines do commend this for the best, and chiefest; that is, to take the juyce * 1.1959 which proceedeth from the leaves of the Lawrel tree, and the leaves themselves, being moist and new growing, and to boil them in Wine, and being once cooled, to give it to any which is bitten by a Shrew, and this will in very short space altogether help them. A young Weesil being given * 1.1960 in Wine to drink, is accounted very medicinable for those which are bitten by a Shrew, or stung by a Scorpion or any other venemous creature. The herb called Baltsamint or Costmary, the herb cal∣led * 1.1961 Bartram, or wilde Pellito, the herb called Betony, the herb called Water-mint, or Water, cresses; the sweet and delicious gum called Storax, as also the herb called Vervin, being each of them severally by themselves, either given in Wine to drink, or applyed in the manner of a plaister or anointed upon the bites or wounds which come by the venemous teeth of a Shrew, will very effectu∣ally cure the pain thereof: The biting of a field Mouse or Shrew, is very troublesome or grievous * 1.1962 to all labouring Beasts; for instantly after her bitings there do little red Pimples arise, and there is most danger of death in those Beasts which she biteth when she is great with young; for the afore-said pimples will then presently break, after which the Beast so bitten will instantly die. The Shrew * 1.1963 doth also kill some labouring Beasts with poyson, as chiefly Horses and Mules, but especially and for the most part Mares, which are great with young. There are some which do affirm, that if Horses, or any other labouring creature do feed in that pasture or grass in which a Shrew shall put forth her venome or poyson in, they will presently die. In what place soever a Shrew shall bite in * 1.1964 any creature, it will be compassed with an exceeding hard swelling, the Beast also being so bitten, doth express his grief or sorrow with much pain, and straining his body doth likewise swell all over, his eyes do in a manner weep, the swelling in his body doth sq〈…〉〈…〉e out matter, or filthy putrifacti∣on, he voideth poyson out of his belly; and doth vo〈…〉〈…〉it all su〈…〉〈…〉nce up assoon as ever he receiveth it. If an Ass being great with young be bitten by this Beast, it is a very great chance if she scape * 1.1965 death.

But if the Shrew do bite any Beast when she is great with young, it is known by these signes, or marks, there will certain red pimples compass the sore round about, and also spread themselves over all the body of the bitten Beast, and will in short space destroy him, except there be procured

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some present remedy. The Normans in France, do suppose the Shrew to be a Beast so full of ve∣nom, * 1.1966 and poyson, that if he shall but pass over either an Ox, or a Horse lying down along upon the ground, it will bring such a dangerous disease upon them, that the Beast over which she shall pass, shall be lame about the loins, or shall seem as if he were immoveable, and that he can be cured by no other means but by the same Shrew, who either of his own accord, or by compulsion must pass over the contrary side of the Beast, and that then he will be cured; which thing I do hold to be very vain and not to be believed.

For the curing of Beasts which are bitten by a Shrew, thou shalt boil the seed of Parsly together with Wine and Oyl, and thou shalt cut the place which swelleth with a Pen-knife, by which the poyson may issue forth, and the wound being pointingly pulled or torn may wax raw: if by * 1.1967 these the inflammation do wax more servent and hot, thou shalt eat the sore with Iron instruments burning with fire, taking away some part of that which is whole and sound: then shalt thou renew the wound with the Iron instruments being governed rightly, by which the corruption may issue forth: but if that part do chance to swell by the exculceration, thou shalt sprinkle Barley being burned and dryed therein; but before you do this, it is meet to joyn the old fat.

There is also another excellent medicine for the curing of the Shrew, which Startonicus himself doth much commend, which is this: To lance or scarifie the wound assoon as it is bitten, but especially if it be compassed with an inflammation, afterwards to sprinkle Salt and Vinegar upon it, then to encourage or provoke the Beast the next day following by some sweet water or liquor to run or go some little journey, first having anointed the sore with Fullers-earth, being beaten small and mixed with Vinegar, and then daily to nourish or bathe it with water which cometh from bathes where some have washed themselves, and this in very short time being so used, will very well and altogether cure the Beast. Against the biting of a Shrew Garlick is accounted for an excellent * 1.1968 remedy being mingled with Nitre; but if there shall be no Nitre to be had, mix it with Salt and Cumin, then to dry and beat them al together into powder, and with the same to rub the places which are infected with the biting: but if the venemous wounds do chance to break; then to take Barly being scorched or burned, and pound it into small powder, and steep it in Vinegar, and after∣wards to sprinkle it into the wound: This medicine Pelagon affirmeth, will only heal the bites of a Shrew, and that the grief of the sore, by the use of any other medicines doth rather encrease, then decrease.

The flowre which is made of red Wheat, the herb called Dill, the liquor or Rozen which runneth * 1.1969 out of the great Cedar, and two pound of the best Wine, being mingled all together, given in a potion, and poured down the throat of any labouring Beast which is bitten by a Shrew, will pre∣sently ease and cure him of his pain.

There is also another potion for the curing of the bites of this Beast; which is this; To take cloves of Garlick being bruised small, Salt, Cumin, and Wine, of each the like quantity; these being given to any Beast to drink, doth presently cure him; as also any man being anointed upon the wound, but not given to drink. The herb called Nard or Pepper-wort, being beaten to the quantity * 1.1970 of two ounces and a half, and mingled with some sweet smelling Wine, will presently help any Beast which is bitten by the Shrew, being poured through his Nose, and his sore being at that instant time anointed with Dogs dung: the same is also very medicinable or wholesome for men which are trou∣bled with the said biting.

The bites of a Shrew being pricked with an Aul, and anointed with dust which is found in the furrows of Carts under the marks or signes of the Wheel, being mingled with sharp Vinegar, doth presently asswage the pain, and heal the sore. The earth of the track of a Cart also mingled with stale or urine, being applyed unto the bites of a Shrew, will very speedily cure them either upon Men or Beasts. A Shrew being new killed and rubbed over with Salt, applyed unto the wounds which she shall bite in any Beasts, will instantly cure them: This vertue also hath the gall of a Rere-mouse or Bat, being mixed with Vinegar.

There is a very good remedy against the bitings of Shrews, or to preserve Cattle from them, * 1.1971 which is this; to compass the hole wherein she lyeth round about, and get her out alive, and keep her so till she dye, and wax stiffe, then hang her about the neck of the Beast which you would preserve, and there will not any Shrew come near them; and this is accounted to be most cer∣tain. And thus much shall suffice concerning the bitings of the Shrews, and of the cures thereof.

Of Wilde FIELD-MICE.

THis wilde Mouse called by the Latines, Mus agrestis, Mus Sylvestris, Sylvaticus, Subterraneus, and * 1.1972 some say Nitedula, (although I rather take that word to signifie a Glare-worm.) It is called also Exiguus Mus, and Rustious. The Graecians call it Myss Arourayos; the Germans; Field-mouse, and Erd-mouse, that is, a Mouse of the Earth, and Nuelmus, Nualmuss, Schorrmuss, Schoermowss, Stiss••••ss, and Luckmuss, by reason of her digging in the earth like a Mole. The French call it Mu••••on. There is of these Mice two kindes, a greater and a lesser. The picture of the greater we have described here, for bearing the lesser, because in all parts it resembleth this, except in the quantity.

This greater kinde is not much lesser then a Rat, having a long broad tail like it. The ears of it * 1.1973 are round; the head round and great; and the showt or chaps do not stand out long. They are of two colours in both kindes, some red and some black. They have a beard betwixt their mouth and their eyes; and the lesser Mice have a short tail. A Physitian taking occasion of the writings of Bassianus Landus, to dissect one of these Mice, found it to be true which he saith, that their maw and guts lie all straight and upright. We have shewed already, that all kinde of Mice are generated out * 1.1974 of the earth, although also they suffer copulation. And in Egypt it is very common about The∣bais, and the places where Nilus overfloweth, that in the decrease and falling away of the Waters, the Sun engendereth many Mice upon the slime of the earth; so that it is ordinary to see at one time their fore-parts to have life, flesh, and motion, and the hinder-parts deformed, and nothing but earth.

[illustration]

And about this matter there is some disputation among the Authors, for there be Philosophers which affirm, that every creature as well perfect as unperfect, may be made both by seed and of putrified matter; and from hence came the opinion in the Poets, of the sons and daughters of the earth, and so they say, that things grow by generation in infinitam: Some say, that perfect creatures cannot be generated in that manner, but the imperfect ones, such as Mice are, may be ingendered by seed and putrified matter, and afterwards beget more of his one kinde.

But Aristotle confesseth the first generation, and denyeth the second, and saith; although they do generate by copulation, yet it is not Idem sed animal specie diversum, à quo nihil amplius gigni possit; And therefore Jeronimus Gabucinus endeth this controversie, saying; Mures ex putredine nati, generant quidem & ipsi, sed quod ex eis generatur, nec Mus est, nec soemina, nec amplius generat: that is; Mice en∣gendered of putrified matter do also engender, but that which is begotten of them is neither male nor female, neither can it engender any more, that it may not proceed in infinitum, like a Mouse en∣gendered by copulation. But concerning the beginning of these wilde Field-mice, and their en∣crease, * 1.1975 Aristotle speaketh in this manner: We have received (saith he) the wonderful generation of wilde Field-mice, abounding in every place, and especally in corn-fields, which by their multitude, do instantly eat up and devour a great deal of grain, insomuch as it hath been seen, that divers poor Husbandmen, which have determined to day, to reap their corn on the morrow, in the mean sea∣son it was so destroyed by Mice, that when the Reapers came in the morning, they have found no corn at all.

And as the encrease of these Mice was extraordinary, so also was the destruction, for men could not drive them away, as in former times, by smoking them, or else by turning in Swine to root out their nests from the earth, or by s••nding Foxes, or wilde Cats among them, but their multitude did always prevail; and yet after a few days, the showers of the clouds destroyed them. And Pliny saith, that this ought to be no marvail, that there should be so great a harvest and store of these Mice, seeing that men yet never knew how to hinder their generation, or to kill them, being en∣gendered, and yet for all that they are seldom found in the Winter time either alive or dead. And see∣ing that we have entred into the mention of the damage of these wilde Field-mice, it is profitable to set down some stories out of Authors, recording the place and persons, whom they have very much annoyed.

Pliny writeth, as we have shewed in our former discourse, that the Inhabitants of Troas, were driven from their habitation by these Field-mice; because they devoured all their fruits, and when they dyed, there was a worm engendered in their heads. Diodorus Siculus in his fourth Book of an∣cient Monuments recordeth, that there were certain people of Italy, which by incursion of

Field-mice were driven to flight, and to forsake their patrimonies, for they destroyed the roots of the corn, like some horrible drought, or some unresistible cold frost. Cossa a Town of Ʋmbria, in the days of Pliny, which at this day is called Orbi tellus, was destroyed by Field-mice, (as Volaterranus writeth.) Niphus also saith, that he saw in one night, all the Corn-fields at Calenum destroyed by the Mice.

There are such a number of these Mice in Spain, that many times their destruction caused pesti∣lent diseases, and this thing hapned amongst the Romans when they were in Cantabria, for they * 1.1976 were constrained to hire men by stipends to kill the Mice, and those which did kill them, scarse escaped with life. The Inhabitants of Gyarus, an Island of the Cyclades, after they had long re∣sisted the violence of these Mice, yet at length they were fain to yeeld unto them, and forsake their Territory; and the Mice after their departure, through hunger did gnaw the Iron. We have shewed already how the Philistines were punished with Mice, before they sent away the Ark of the Lord, and how the Aeolians and Trojans were annoyed with them, until they had sacrificed to Apollo Smintheus, and how the Mice of Heraclea, at the time of Grape-gathering, do go out of the Countrey and return again in the Autumn. When Senacharib, King of the Arabians and Egyptians, invaded Egypt, it is said by Herodotus, that Vulcan in the night time sent upon his Army such an innumerable swarm of wilde Mice, that before morning they had eaten asunder their Quivers, Arrows, Bows, and all warlike in∣struments, so that the next day, for the want of weapons, and fear of their enemies, they were constrained to take their heels and run away. And to conclude, by the same means the Chalcidensians were driven out of Elymnium, a City of the Mountain Athos; and thus much shall suffice for the harm of these Mice. They make their dwellings and habitation in the earth, according to this say∣ing * 1.1977 of Virgil:

—Saepe exiguus mus Sub terra posuit{que} domos, at{que} horrea fecit.

Yet now and then they come out of the earth, although it be but seldom. They heave up hills like Moles, and they eat and devour the roots of corn and herbs. They make not very deep holes, but dig under the turss and upper face of the earth; so that when a man walketh upon it, he may perceive it by the sinking in of his foot-steps: if the hole be opened with a Spade, they close it again as a Mole doth, but not so speedily, for they defer it two or three days together; and therefore if it be watched, they may kill her at her return by treading upon her; concerning the manner of taking them, these observations following may be put in practise.

These kinde of Mice are driven or chased away with the ashes of a Weesil, or of a Cat mingled * 1.1978 with water, and by sprinkling or scattering seed or corn abroad, or by some things well sodden in water: but the poysoning of those Mice is in the scent or savour of bread: and therefore they think it more profitable to touch the seed or corn lightly with the gall of an Ox. Apuleius doth affirm, that to * 1.1979 soke the grain or corn in the gall of an Ox before you sprinkle it abroad, is very good against these Field-mice: also (as it is read in Geopon Graec.) it doth very much commend the gall of Oxen, where∣with * 1.1980 as he saith, if the seed or corn be touched, they shall be freed from the molestation or trouble of these Field-mice.

Notwithstanding in the Dog-days Hemlock-seed with the herb Hellebore is better, or with wilde Cowcumber, or with Hen-bane, or being beaten with bitter Almonds, and Bears-foot, and to mingle with them just as much meal or corn, and beat and stamp them in Oyl, and when you have so done, put it into the hollow places of these Field-mice: and they will die assoon as ever they shall tast of it. Avicen doth affirm also, that Hen-bane-seed doth kill these kinde of Mice, without the mixture of any other thing. Very many do stop the passages of them with the leaves of Rhododaphne, who do perish in the time they are labouring to make their passage, by the gnawing of them.

Apuleius also saith, that the people of Bithynia have had much experience of these things, who stop∣ped the passages of these Mice with these Rhododaphne leaves, so that they desire to come forth by touching the same often with their teeth: which truly so soon as they shall touch or come unto, they shall presently die. But they use a kinde of incantation which is this that followeth; I do adjure all ye Mice, which do remain or abide here, that ye do not offer me wrong, or suffer me to be wronged of any other. For I do assign and appoint you this field (then he nameth the field) in which if I should surprize you hereafter, I call Luna to witness, I will tear every one of you into seven pieces: When as thou hast writ this charm, binde paper fast to the place wherein the Mice haunt, and that be∣fore the rising of the Sun: so that the characters or marks may appear on the outside cleaving to a natural stone of that place. I have written this (saith the Author) lest any thing should seem to be overskipped: neither do I allow or prove such things can be done, but I rather counsel all men that they do not set their minde to any of these, which are more worthy of derision then imitation. If thou shalt fill the passages of these rustical or Field-mice with the ashes of an Oak, he shall be pos∣sessed with a fervent desire to it, often touching it, and so shall die.

These Countrey Mice, that is to say, those Mice which are found in the fields, being bruised and burned to ashes, and mingled with fresh Hony, doth comfort or restore the sight of the eyes by di∣minishing * 1.1981 the darkness or dimness thereof, in what field soever you shall finde any thing, dig them up by the roots with a little stake or post.

Of the WOOD-MOVSE.

PLiny doth oftentimes make mention of this Wood-mouse, or rather a Mouse belonging to * 1.1982 the Wood, but he doth it only in medicines; but that it doth differ from this Countrey or Field-mouse we have have shewen in the chapter going before, because it doth not inhabit or dwell in the Countries or tilled places, as the Countrey or Field-mice do, but doth inhabit in Woods and Forrests. The Wood-mouse is called in Greek as the Countrey-mouse: but I think it to be a kinde of Dormouse, which proceedeth from the kinde of Wood-mouse. Pliny truly doth make the same remedy or medicines of a Dormouse, as he doth of a Wood-mouse, as I will a little after re∣hearse or recite unto you. Also I should have thought that a Sorex had been the same, because it is a Wood-mouse, but that, that one place of Pliny did hinder me, where he commendeth the ashes of a Wood-mouse to be very good for the clearness of the eyes, and by and by after did shew or declare that the ashes of the Sorex were good also in the same use, as I will recite or rehearse below in the medicines or remedies of the Wood-mouse. Agricola, a man of great learning, doth interpret or judge the Wood-mouse to be that Mouse, to the which they do appoint the name deriyed from Avellana: but he doth account that to be the Sorex, which I will shew or declare beneath to be the Shrew. I do understand that there are properly two kindes of the Wood-mouse spoken of before. The one of them that which Albertus doth write, saying that there is a certain kinde of Mouse which doth build or make her habitation in trees, and of a brown or swart colour, and having also black spots in her face, which only is called by the universal name of a Wood-mouse. Of the same kinde Pliny doth mean, (if I be not deceived) when he writeth, that the mast of a Beech-tree is very accepta∣ble to Mice, and therefore they have good success with their young ones. The other which is pe∣culiarly named the Sorex, which (saith Pliny) doth sleep all the Winter time, and hath a tail full of hair: whose shape or form we propose and set evidently before you. But that I may more di∣stinctly handle those things which Pliny hath shewed to us concerning the Wood-mouse; I will write her down separately, or by it self, and afterwards concerning the Mouse which hath her name deri∣ved from Fil-birds, which the Germans have left in writing, and which I my self have considered or observed; and last of all I will write concerning the Sorex peculiarly and severally from the An∣cient Writers.

The ashes of a Wood-mouse being mingled with Hony, doth cure all fractures of bones, the * 1.1983 brains also spread upon a little piece of cloth, and covered with wooll is good also; but you must now and then spread it over the wound, and it doth almost make it whole and strong within the space of three or four days: neither must you mingle the ashes of the Wood-mouse with Hony too late: Hony also being mingled with the ashes of Earth-worms, doth draw forth broken bones. Also the fat of these Beasts, being put to Kibes is very good; but if the Ulcers are corrupt and rotten, by adding Wax to the former things doth bring them to cicatrising. The Oyl of a burned Locust is * 1.1984 also very good; and also the Oyl of a Wood-mouse with Hony, is as effectual as the other. They say also that the heads and tails of Mice mixed with the the ashes of them, and anointed with Hony, doth restore the clearness of the sight, but more effectually being mingled with the ashes of a Dor-mouse or a Wood-mouse.

Of the Nut-mouse, Hasel-mouse, or Filbird-mouse.

[illustration]

THis Beast is a kinde of Sorex, and may be that which the Germans tearm Ein gross Haselmus, a great Hasel-mouse, so called because they seed upon Hasel-nuts, and Filbirds. The Flemings call it Ein Slaperat, that is, a sleeping Rat; and therefore the French call it by the name Lerot, where∣by also we have shewed already, they understand a Dormouse.

For this sleepeth like that, and yet the flesh thereof is not good to be eaten. The colour of this Mouse is red like the Hasel, and the quantity full as great as a Squirrel, or as a great Rat: upon the back and sides it is more like a Mouse, and upon the head more red. His ears very great, and pilled without hair. The belly white, so also are his legs. The neathermost of his tail towards the tip white. His nostrils and feet reddish. The tail wholly rough, but most at the end with white hairs.

The eyes very great hanging out of his head, and all black, so that there is not in them any ap∣pearance of white. The beard partly white, and partly black, both above and beneath his ears, and about his eyes, and the upper part of his tail next his body all black. Upon his forefeet he hath four claws or distinct toes, for he wanteth a thumb. But upon his hinder-feet he hath five, I mean upon each severally. The outside of his hinder-legs, from the bending to the tip of his nails is altogether bald without hair. And the savour of all this kinde is like the smell of the vulgar Mice. They live not only in the earth, but also in trees which they climbe like Squir∣rels, and therefore make provision of nuts and meat against the Winter, which they lodge in the earth.

The Countreymen finding in the Summer their caves and dens, do wisely forbear to destroy them, knowing that they will bring into them the best Nuts and Fil-birds can be gotten, and there∣fore at one side they stick up a certain long rod, by direction whereof in the Winter time they come and dig out the den, justly taking from them both their life and store, because they have un∣justly gathered it together: Some have eaten it, but they were deceived, taking it for the Dormouse.

Of the LASCITT MOUSE.

THis Mouse is called by the Germans, Lascitts, and also Harnebal, because of the similitude it holdeth with the Ermeline Weesil. The skin of it is very pretious, being shorter then the Ermeline two fingers breadth. And forasmuch as else, there is no difference between the Las∣citt Mouse, and the Lascitt Weesil, except in the quantity: My opinion is, that they are all one, and dif∣fer only in age.

And I am rather led to affirm thus much, because there are skins annually brought to the Mart of Franckford, out of Polonia (cal'd Lascet) which are no other then the Weesils of Nov•• grodela, whose white skins are intermixed with grisseld; And thus much shall suffice to have said of this Mouse.

Of the SOREX.

I Am of opinion, that this kinde of Mouse belongeth to the Hasel Mouse before spoken of, be∣cause it is wilde, hath a hairy tail, and sleepeth in the Winter, all which things are by Pliny * 1.1985 ascribed to the Sorex; only this hindereth, that he maketh the Sorex to have rough hairy ears, and the Sorex of Germany hath bald ears. For answer whereof this shall suffice, that the other three notes being so great and pregnant, there is no cause why the want of one, and that so little as the hairs on the ears, should deprive it of his naturall due and kinde. The Italians and the French use this word Sorex, for a domestical vulgar Mouse, and so peradventure did the Anti∣ents * 1.1986 before them; but it is greater then the domestical Mouse, although Plinies Sorex be neither greater nor lesser. The Spaniards call a Sorex, Sorace, or Raton Pequenno. The Illyrians, Viemegka Myss, by which word also they understand a Shrew-mouse. The fibres of the intrails of the Sorex do en∣crease and decrease with the Moon, so that the number of them, do always answer the number of the days of her age.

Her ears as we have said are full of hairs, but in the lowest part or tip thereof. The reason of her name is taken from the skreeching voice she maketh in gnawing. For it is a very harmful biting Beast, cutting asunder with her teeth like a saw. Some do derive the Greek word from Huras, which anciently did signifie a Mouse, and therefore they call this Syrax, and Saurex, but I lift not to stand any longer upon the name, seeing the Beast it self affordeth little worthy matter to en∣treat of.

It is reported by Varro, that in Arcadia there was a Hog so fat, that a Sorex did eat into her flesh, and made her nest and brought forth young ones therein, which may very well be; for such is the nature of a fat Swine, that he will hardly rise to eat his meat, or ease himself of his excrements: And besides, fatness stoppeth sense, burying both the Nerves and Arteries very deep: so that in the body of a man, his fattest part is least sensible. Lycinius the Emperor going about to restrain the insolency of the Eunuches and Courtiers, called them Tineas, Sorices{que} palatinos, that is moths and So∣rices of the Court.

There was an ancient garment (as Pliny writeth) called Vestis Soriculata, and this was very preti∣ous * 1.1987 in my opinion, because it was garded or fringed with the skins of the Sorex. If this Beast fall into any Wine or Oyl, she corrupteth the same, and it is to be recovered by the same means, as we have formerly described in the vulgar Mouse. It should seem there was great store

of them in the days of Heliogabalus, for he commanded (as Lampridius writeth) to be brought unto him, not only a thousand of these Beasts, but also a thousand Weesils, and ten thousand vulgar M••ce, as we have shewed before in the story of the vulgar Mouse.

When the Sooth-sayers were about their divinations, Pliny writeth, that if they heard the squeak∣ing of the Sorex, they brake off, and gave over their labour, holding it unprofitable to go any fur∣ther therein: and it is also reported, that the voyce of this Mouse gave occasion to Fabius Maximus, to give over his Dictatorship, and unto Caius Flaminius, to give over the Mastership of the Horse-men, such fear of silly Beasts, was begotten in the mindes of gallant and magnanimous spirits, by the unprofitable and foolish behaviour and doctrines of the Magitians.

It is said by Nigidius, that these Sorices do sleep all the Winter and hide themselves like the Dor-mouse. They also when they eat any corn, do screetch and make a greater noise then other Mice, whereby they bewray themselves in the dark unto their enemies, and are killed, which was the oc∣casion of that proverbial speech of Parmeno in Terence, Egomet meo indicio miser, quasi Sorex perii. Saint Austine, and Saint Origen, do also make use of this proverb, the one in his Book of Order, the other in a Homily upon Genesis, which caused Erasmus to write in this manner, Sed videbor ipse meis in∣diciis captus, that is, I have overthrown my self with my own tale. These Sorices do make hollow the trees wherein Emets or Ants breed, and there is perpetual hatred betwixt the Bittors, and these, one lying in wait to destroy the others young.

The Medicines of the Sorex.

Serenus and Pliny say, that if a woman with childe do eat the sinews of a Sorex, if her eyes be black, so shall the Infants be likewise;

Si praegnans artus captivi Soricis edit, Dicuntur foetus nigrantia lumina fingi.

The fat of these Beasts or of Dormice, is very profitable against the Palsie. The powder of the heads and tails anointed with Hony upon the eyes, restoreth the clearness of sight, and with Hony Attick, the powder and fat of a Sorex burned, helpeth running eyes; and the same powder mingled with Oyl, cureth bunches in the flesh.

There is another Mouse called by Mathaeolus, Mus Napelli, that is, a Wolf-bane-mouse: so called, * 1.1988 because it feedeth upon the roots of that Herb; although there be some of opinion, that it is not a creature, but another little Herb growing near unto it for a counter-poyson.

And Marcellus also maketh mention of Napellus, and Antinapellus, whereunto I should easily con∣descend, but that the eyesight of Mathaeolus leadeth me to the contrary. For he writeth that he took one of them in the top of a high Mountain in Italy. And Sylvaticus calleth this Mouse Mus Suring, or Sucsinus, and calleth it a Counter-poyson to Wolf-bane, and that God might shew thus much unto men, he causeth it to live upon the roots, in testimony of his natural vertue destroying poyson and venemous herbs.

The Indian Mouse, and divers other kindes of Mice, according to their Countries.

I Do finde that divers times Mice do take their names from Regions wherein they inhabite, which happeneth two manner of ways: one, because the form of their bodies will somewhat vary: the other, because not only in shape, but also in wit they have some things in them common to Mice, over and above the Mice of our Countries; therefore we will briefly comprehend all their surnames * 1.1989 of whatsoever regions they are in one order or Alphabet. In the Oriental parts of the world, there are great Mice, (as Alexander writeth) of the quantity of Foxes who do harm both men and Beasts, and although they cannot by their biting kill any man, yet do they much grieve and molest them.

Americus Vespucius writeth, that he found in an Island of the Sea being distant from Ʋlisbona a thou∣sand leagues, very great Mice. The hair of the Egyptian Mice is very hard, and for the most part like a * 1.1990 Hedge-hogs: and there are also some which walk bolt▪ upright upon two feet, for they have the hinder-legs longer, and their fore-legs shorter, their procreation is also manifold; and they do like∣wise sit upon their buttocks, and they use their fore-feet as hands. But Herodotus affirmeth these Mice to be of Africk•• and not of Egypt; amongst the African or Carthaginian pastures (saith he) in Africk to∣wards the Orient, there are three kindes of Mice, of the which some are called Bipedal or two-footed, some in the Carthaginian language Zetzeries, which is as much in our language as hills, some Hedge-hogs.

Thare are more kindes of Mice in the Cyrenaican region: some which have broad fore-heads, some * 1.1991 sharp, some which have pricking hair in the manner of Hedge-hogs. It is reported that in Cyrene there are divers kindes of Mice both in colour and shape, and that some of them have as broad a counte∣nance as a Cat; some have sharp bristles, and bear the form and countenance of a Viper, which the In∣habitants call Ethenetae, but improperly, as it appeareth by the words of Aristotle in his book of Won∣ders.

Herodotus also affirmeth the like of those Mice, to be in shape and colour like Vipers: but Pliny and Aristotle do both disallow it, and say that in those juice there is nothing common to Vipers, but only to Hedge hogs, as concerning their sharp bristles.

[illustration]

There are also some Mice in Egypt, which do violently rush upon pastures and corn: of which things Aelianus speaketh, saying in this manner; When it beginneth first to rain in Egypt, the Mice are wont to be born in very small bubbles, which wandering far and near through all the fields, do affect the corn with great calamity, by gnawing and cutting asunder with their teeth the blades thereof, and wasting the heaps of that which is made in bundles, do bring great pains and business unto the Egyptians: by which it comes to pass, that they endure all manner of ways to make snares for them, by setting of Mice-traps, and to repel them from their inclosures, and by ditches, and burning fires to drive them quite away: but the Mice as they will not come unto the traps, for as much as they are apt to leap, they both go over the hedges, and leap over the ditches. But the Egyp∣tians being frustrated of all hope by their labours, all subtil inventions and policies, being left as it were of no efficacy, they betake themselves humbly to pray to their Gods to remove that calamity from them. Whereat the Mice by some fear of a divine anger, even as it were in battel aray of ob∣serving * 1.1992 a squadron order, do depart into a certain Mountain: The least of all these in age do stand in the first order, but the greatest and eldest do lead the last troups, compelling those which are weary to follow them.

But if in their journey the least or youngest do chance through travail to wax weary, all those * 1.1993 which follow (as the manner is in Wars) do likewise stand still, and when the first begin to go for∣ward, the rest do continually follow them. It is also reported, that the Mice which inhabit the Sea, do observe the same order and custom.

The African Mice do usually die assoon as ever they take any drink: but this is commonly proper unto all Mice, (as Ephesius affirmeth) where it is written above concerning the poysoning of Mice. Mice, (but especially those of Africk) having their skins pulled off, boiled with Oyl and Salt, and * 1.1994 then taken in meat, doth very effectually cure those which are troubled with any pains or diseases in the lungs or lights. The same doth also easily help those which are molested with corrupt and bloudy spettings with retchings.

The kindes of African Mice are divers; some are two footed; some have hair like unto Hedge-hogs; some faces of the breadth of a Weesil: but some call these Mice Cirenacian; some * 1.1995 Egyptian, as I have before declared. In Arabia there are certain Mice much bigger then Dor∣mice, * 1.1996 whose, former legs are of the quantity of a hand breadth, and the hinder of the quantity of the joynt to the end of the finger: I do understand them to be so short, that nothing there∣of may seem to appear without the body, except the space of the joints of the finger, as it is in Martinets.

It is said, that the garments of the Armenians are usually woven with Mice which are bred in the * 1.1997 same Countrey, or diversly docked with the shape of the same creature. The Author writeth, that Pliny maketh mention of the Armenian Mouse, but I have read no such thing: therefore he doth per∣chance take the Armenian Mouse for the Shrew. In Cappadocia there is a kinde of Mouse which some call a Squirrel. Aelianus writing of the Caspian Mice; Amyntas (saith he) in his Book entituled De * 1.1998 Mansionibus, which he doth so inscribe, saith that in Caspia, there do come an infinite multitude of Mice, which without any fear do swi inm the flouds, which have great and violent currents, and hold∣ing one another by their tails in their mouths, (as it is likewise reported of Wolves) have a sure and stable passage over the water.

But when they pass over any tillage of the earth they fell the corn, and climing up into trees, do eat the fruit thereof, and break the boughs: which when the Caspians cannot resist, they do by this means endevour to restrain their turbulent incursions; for they remove all things which may hurt birds having crooked talons, who come presently so flying in such great flocks, or companies, that may seem to be clouds to expel the Mice from their borders, and by a proper gift incident unto them by nature, do drive away hunger from the Caspians. Neither in quantity are these Mice inferiour to the Egyptian Ichneumons: they are also ungentle, and they do no less devour with the strength of their teeth, then the Mice of Teredon in Babylon do Iron, whose soft skins the Merchants carry to the Persians. The Indian Mouse, or Pharaohs Mouse (as some learned later Writers do write) is no other then the Ichneumon. Antonius musa Brasavolus, took the before expressed figure of an Indian Mouse, (for so he did call it) which before that time was shewn by Bellonius, and I guessed it to be an Ichneumon; and truly in the snowt (if you take away the beard) and in the ears it doth agree, but in the tail it doth differ, which doth rather resemble a Cats: and in many other things, which by conferring them are eas••e to be marked, and as I conceived it, I have set it down.

Of the Moschatte, or Musk-cat.

[illustration]

THis Beasts name is derived from the Hebrew word Bosem, which signifieth sweet odour, for the Germans call the same Bisem, and the Beast it self Bisemthier. And the Graecians derive their Moschos of Moo and ozo, to seek, and to smell, and of Mesou Cheisthai, to proceed out of their middle; because the true liquor cometh out of the na∣vel, as we shall shew: but I rather think they derive it from the Arabian words Mesch, and Misch, and Almisch. The Italians, French, and Spaniards use Musci and Muschi, which is derived from the later Latines; and beside the Italians call it Capriolo del Musco; and the French, Cheureul du musch: the Musk it self is called in Italy, Muschio; of the Latine, Muschum, and Muscatum: the Illyrians, Pizmo; and the Germans, Bisem. The Ara∣bians were the first that wrote any discovery of this Beast, and therefore it ought not to seeme strange, that all the Grae∣cians and Latines derive the name from them. And although there be an un∣reconcilable difference a∣mongst Writers about this matter, yet is it cer∣tain that they come neer∣est unto the truth that make it a kinde of Roe: for the figure, colour, sta∣ture, and horns, seem to admit no other simili∣tude, except the teeth which are like a Dogs, whereof two are like a Boars teeth, very white and straight. And there be some (as Simeon Sei••••t, and Aetins) which say he hath also one horn, but herein is a manifest er∣ror, because no man that ever saw one of these Beasts doth so much as make mention thereof; and therefore the original of this error came from the words of Avicen, who writeth that his teeth bend inward like two horns. Cardan writeth, that he saw one of these dead at Millain, which in greatness, fashion, and hair resembled a Roe, except that the hair was more thick, and the colour more gray. Now the variety of the hair may arise from the Region wherein it was bred. It hath two teeth above, and two beneath, not differing absolutely from a Roe in any thing, except in the savour. It is called Gazella, they are lesser, thinner, and more elegant creatures then the Roes are. Paulus Venetus writeth thus of this Beast. The creature out of whom the Musk is gathered, is about the bigness of a Cat, (he should say a Roe) having gross thick hair like a Hart, and hoofs upon his feet. It

is found in the province of Cathay, and the Kingdom of Cergoth, which is subject to the great King of Tartars.

Likewise there was a most odoriferous Musk-cat at Venice, which a Merchant there had to be seen, brought as he said out of Cathay, and for proof whereof he shewed the way that he went, namely through the Euxine Sea, Colchis, Iberia, and Albania, even to the entrance of Scythia. For the Coun∣trey Cathay is a part of Scythia, beyond Imaus, neither ought this to seem wonderful, for in that place there was a Region, called by Ptolemeus, Randa marcostra, wherein he placeth the eleventh Table of Asia. This Region is watered by the River Sotus, and therein aboundeth Spikenard, and the Inha∣bitants call the Countrey wherein the best Musk-cats are bred, Ergimul, and the greatest City of that * 1.1999 Countrey Singuy. The same Author writeth also, that Musk-cats are brought out of Egypt, and out of many places of Africk. In Thebeth also there are many Cities, and Beasts about those Ci∣ties called Gadery, which do bring forth the Musk; and the Inhabitants hunt them with Dogs. The Province of Canicluet, doth also yeeld many of these Beasts, and likewise Syria. S. Jerom also writeth thus: Muscus & Oenanthe, & peregrini muris pellicula, by which skin of the strange Mouse, he meaneth the little bag, or skin wherein the Musk of the Musk-cat is included. The Princes of * 1.2000 Europe do nourish these tame, being brought out of the New-found World, and many other rich men especially in Italy, be delighted with the odoriferous savour which cometh from it. Brassavo∣lus saith, that he saw a Merchant offer one of these to be sold unto Alphonsus Dake of Ferrara, which had the Navel full of Musk. And Catherinus Zenus, an ancient Nobleman of Venice, had a Roe of this kinde, which he left after his death unto his heirs; and by this it doth plainly appear, that the Musk-cat is neither like a Cat, nor a Mouse, and that all those which have affirmed so much thereof, have been deceived of their own conjectural derivation of Moscus or Muscus, or by the errour of some Writer of the ancient Books, which instead of Magnitudo Capreoli a Roe, have in∣serted Catti, a Cat. And thus much shall suffice for the description of this Beast, and for the Regions where it is bred, except I may adde the Relation of Ludovicus Romanus, who affirmeth, that the Musk-cats of Calecut are brought out of the Countrey Pegus. These Roes of the New-found∣land * 1.2001 are wonderful nimble and quick, and so swift, that they are seldom taken alive; but after they are taken, by pulling out their longer teeth they wax tame. When they are prosecuted with the Hunt∣ers, and with Dogs, they defend themselves with their teeth. In some places they take them in snares, and in ditches, also kill them with darts; and so having killed them, they cut off the little bag wherein the Musk groweth, for that Musk doth exceed in sweetness of odor all things that were ever made by the art of man, and therefore the use of it is more plentiful then of any other thing, for they carry it about in Garments.

They make perfume of it; they anoint Beads whereupon they tell their prayers; they also make * 1.2002 Bals of it, and include it in Gold or Silver, carrying it about, either to be seen, or because they are delicate and wanton; or to shew their riches and abundance; or to preserve themselves from pu∣trified and stinking airs; or else against cold and moist diseases of the brain. With this the luxurious women perfume themselves, to entrap the love of their Wooers: for as the thing it self is a vice or sickness of the Breast; so also by men it is used to vice and wickedness; yet the Venetian Matrons will never use it, and he that beareth it about him shall never perceive it himself.

We haye shewed already, that it groweth in the nav••l, ••or in a little bag neer unto it; and it is * 1.2003 true by Gyraldus and Varinus, that when the Beast beginneth to be luxurious, and prone to the rage of venery and carnal copulation, then the bloud floweth to the navel, and there putteth the Beast to pain, because it swelleth above measure. The Beast then abstaineth from all meat and drink, and rowleth himself upon the ground, and so by the waight of his body presseth forth the humor that troubled him, which after a certain time doth coagulate and congeal together, and then render∣eth such an acceptable savour, as you see it hath. The relation whereof you shall hear out of the words of Serapion. The wilde Roes (saith he) which wander to and fro in the Mountains free∣ly, * 1.2004 without the government of man, have in a little bag, certain putrified matter or bloud, which of it self groweth to be ripe, whereunto when it is come, the Beast itcheth, and is pained as it were with launcing, therefore he rubbeth himself upon stones, rocks, and trees, a great while together, for it delighteth him, whereby the stones grow white through his rubbing, and therefore in time he weareth the bag asunder, making issue unto it for the corruptible matter to come forth, which pre∣sently runneth out upon the sores, no otherwise then if it had been lanced. Then the wound groweth to be whole again, and the Beast departeth, until the like exsuperance of bloud come into the same place again. For every year this happeneth them.

The Inhabitants of the Countrey know all the Hunters of these wilde Beasts, and therefore note them where they empty their bellies. For the humor so pressed out as before is declared, through the heat of the Sun congealeth and dryeth upon the stone, growing more commendable and plea∣sant through the Suns heat; Then come the Inhabitants, and in little bottles made of the skins of these Beasts, which before they have killed, and so put the musk into them.

This they sell for a great price, because it is thought, (and that worthily) to be a gift fit for a King. But if this Musk be taken out of the creature by violence, then will he bring forth no more; yet express it by his own natural art he beareth again and again. The greatest cause of this humor is the sweetness of his food, and the air wherein they are bred; therefore if one of them be brought into this part of the world, with Musk in his cod, it will grow to ripeness in a tempe∣rate

air, but if it be brought without Musk in the cod, then it will never yeeld any among us: and besides that it liveth but a little while. And therefore my opinion is, that this excremental hu∣mour, is unto it like a menstruous purgation, for the want whereof it dyeth speedily. Every part of this Beast is called Musk, which cometh forth of his ulcerous issue; for although the other parts smell sweet, yet we will shew afterwards more at large, that it is not of themselves, but by reason of this humor.

The pretiousness of this thing deserveth a further treatise, for thy better direction and instructi∣on * 1.2005 of the knowledge hereof, both for the choise of that which is best, and for the avoiding and putting away of that which is adulterate. At Venice at this day it is sold in the cods, and the Indian Musk is better then the African. The brown is always better then the black, except it be of Catha; for that of Catha is black, and best of all. There is some that is yellowish, or betwixt red and yel∣low, after the very same colour of Spikenard; this also is of the best sort, because the Beasts that render it do feed upon Spikenard.

Therefore this is good to be chosen, because it cannot be adulterated, and besides the tast of it is * 1.2006 bitter, and assoon as ever it is tasted, it presently ascendeth to the brain, where it remaineth very fragrant without resistance, and is not easily dissolved. It is not bright within, but muddy, having * 1.2007 broad grains, and equal throughout, like the wood of Baulm. But according to the Regions, they chuse Musk in this sort.

Of the Indian Musk, that of the Region of Sceni, (called Antebeuus,) they set in the first place, and next unto it, the Beasts of the Sea side; The Musk of Cubit is known by the thin bladder of the Beast * 1.2008 wherein it is contained; but that of Gergeri, is less Aromatical, and more thick. The Musk of Ca∣ram is in the middle place betwixt both, wherewithal they mingle powder of Gold and Silver, to en∣crease the waight. The musk of Salmindy is worst of al, because it is taken out of his bladder or cod, and put into a glass. There are some which prefer the Tumbascine Musk, and they say, that the odor thereof cometh from the sweet herbs whereupon the Beast feedeth, and the like is said of the Re∣gion of Sceni; but the odor is not equal to the other. And the Tumbascines do not gather the Musk after the fashions of others: for they draw not forth this matter out of the cod, nor yet gather it in calm weather. The Genians, they press forth the matter out of the ventricle, and when they have it forth, mingle it with other things, and that in cloudy and tempestuous weather: afterwards they put them up in glasses, and stop the mouth close, and so they send it to be sold unto the Sari∣zines, and to Amanus, and to Parsis, and to Haharac, as if he were a Tumbescine. When this Beast goeth furthest from the Sea, and feedeth toward the Desert upon Spikenard, then is his Musk sweeter, but when they feed neer the Sea, it is not so fragrant, because they feed upon Myrrh. Avi∣cen saith, there is some kinde of Musk like a Citron, but such hath not been seen in this part of the world, for our Musk is most commonly like the colour of Iron, and the savour of it like a Cyre∣nian * 1.2009 Apple, but stronger; and consisteth of little pieces, but it is better that hangeth together, and hath a savour of the Wilderness; but if it be adulterated with Snakes or Birds-dung, then will it be lesser pleasant in the savour, and also pinch and offend the nose.

The Hunters of Tebeth, and Seni, as we have shewed already, do kill their sweet Rose, and after∣wards take out from them their bladder of Musk, which Musk being excerpted before it be ripe, smel∣leth strongly and unpleasantly. And then they hang it up a little while in the open and free air, wherein it ripeneth as it were by concoction in the Sun, and thereby receiveth an admirable sweet∣ness. And the like do divers Gardners use towards Apples, and fruits of trees which are gathered be∣fore they be ripe. For by laying them up in a dry place, they wear away their sharpness and become pleasant. But it is to be remembred, that Musk is the best which doth ripen in its own cod, before it be taken out of the Beast, for before it is ripe, it smelleth displeasantly.

There is not much perfect Musk brought into this part of the World, but the strength of it cometh from the vertue of the cod wherein it is put, and so it is brought to us; but the best is brought out of the East, where groweth Spikenard and sweet herbs. Rodericus Lusitanus saith, that our Musk is compounded of divers things, the ground whereof is the bloud of a little Beast like a Cony, which is brought out of Pegun a Province of India. But the means whereby to try it may be this, after it * 1.2010 is waighed, they put it into some moist or wet powder, and after a little while they weigh it the se∣cond time, and if it exceed the former waight, then do they take it for sound, perfect, and good, but if it do not exceed, then do they judge it adulterate.

Some Merchants when they are to buy Musk stop it to their noses, and holding their breath run * 1.2011 half a stones cast, afterwards they pull it from their nose, and if they perceive the savour of the Musk, then do they buy it, and take it for good, but if not, they refuse it for corrupted. In some Churches they make perfumes with Musk, and by mingling Stirax, Aloes, Amber, and juyce of Roses, they make a perfume called Regium Suffumigium, the Kings perfume; likewise unto sweet waters, drawn out of the furnaces of Chymists, whereunto they add simple Rose Water, and for the richer sort of people Musk and Camphory.

Andreas Furnerius, in his French Book of adorning mans nature, teacheth a composition to be made of certain Oyls, Sope, and Musk; and also Ointments and musked Oyls. He also sheweth how to * 1.2012 make little round Balls of Musk, and other confections, and afterwards to draw a thread through the middle of them, and so wear them about ones neck.

Some put it into Silken wool, through which they first draw a thread, and so dissolve it in Rose * 1.2013 water, afterward make it up in medicines, and use it as aforesaid. It may be preserved in a vessel of

Lead, close stopped a long time, for the lead which is cold and moist, agreeth well with the nature of the Musk, and therefore if a leaden vessel be wanting, so as ye be forced to use glass and silver, then must you put two or three pieces of lead into it, for the better preservation, and covering the passage all over with Wax, and above all things you must avoid all kinde of Spices, taking heed that no grain thereof come into it. If while it is in the vessel it lose the savour and be dead, then it is to be recovered by opening the mouth of the Vial, and hanging it over a privy; for when the stink and evill savour cometh unto it, Contra foetorem eluctatur, & quasi luctando reviviscit, it striveth against the filthy stink, and as it were reviveth in that contention, saith Isidorus, Albertus, and Platearius.

But concerning the adulterating of Musk, I will say more in this place. First of all, the Mounte-banks * 1.2014 do corrupt it by mingling with it the liver of a Calf. Also by a root called Makir, and an herb Salich. Many times the dung of Mice is sold for Musk, and so great is the deceit herein, that a man may not trust the outward shape of an intire cod, for there be Imposters which can counterfeit them, and make them in all parts for the outward appearance, and fill them with certain stuffe, interposing some little true Musk among it until it have a reasonable savour, and therewithal deceive simple people.

It is also adulterated by mingling with it a little Goats bloud fryed, or brown Bread fryed, so that three or four parts of these, will receive seasonable tast from one part of the Musk. It is also adul∣terated in the skin by putting pieces of the skin into it, and it may be known from the true Musk, because it will weigh twice so heavy. The Sarazens use this shift above all others, and there is one principal way of making counterfeit Musk, which is this; they take Nutmegs, Mace, Cinamon, Cloves, Gilly-flowers, and Spikenard, of every one a handful, all these being beat diligently toge∣ther, and dryed and sifted, they are mingled with the warm bloud of a Dove, and afterwards dryed in the Sun, then are they seven times sprinkled over, or moistened with the water of Musk-roses, and be∣twixt every sprinkling they are dryed; at length they mingle therewithall a third or fourth part of true Musk, and then sprinckle it over again with Musk-rose-water, so divide it into three or four lumps, and take the white hairs from under the tail of a Roe or Kid, and so put it in a vessel of glass.

Benyvine, white Wax taken out of a new Hive of Bees, the rotten part of Eve-tree, and a little Musk, are mingled all together to make a counterfeit Amber, for it will smell like Civet, or Musk, or else Stirax, and the powder of Lignum aloes, with Civet, and Rose-water; but the fraud in one and other is easily deprehended, for both the odor and the colour are different from the true Amber, and also it will sooner wax soft in water, then that which is natural.

Some do corrupt their Musk with the seed of Angelica, or rather with the root of it, because the root smelleth sweet like Musk, but the cosenage may be easily discovered, by putting it into water: for the Angelica will sink, and the Musk will swim. The true Musk is sold for forty shillings an ounce at the least. It is also observed by Arnoldus Villanovanus, that in the presence of Assa foetida or Casto∣reum, the best Musk will have a horrible and intolerable savour, although they touch not one ano∣ther, which cannot be ascribed to any known reason, but to some secret in nature. The sweetness of the Arabian Musk is described by Alciatus in this verse;

Et celebris suavi est unguine Muscus Arabs.

There be divers herbs which smell sweet like Musk, as Angelica, Dorsis, Musk-gilliflowers, Musk∣grapes, * 1.2015 the leaves of a Winter Cherry, and an herb growing near Basil without a name, like wilde Parsley, the Damasine-rose, and many other. Wilde Cats and Martins do also render an excre∣ment much like, Musk; and there are Hares called Moschiae, which leave such an intolerable smell in the impression of their foot-steps, that the Dogs by touching them grow mad, as we have shewed in the story of the Hare: And thus much for the description of this Beast; now followeth the medicines.

The Medicines of the Musk-cat.

A very little part or quantity of a Musk-cat is of great vertue and efficacy; wherefore it is very sparingly used in medicines or potions, neither is there any part thereof beaten or bruised, as it is of all other Beasts, but it is melted and dissolved in water which proceedeth from the sweetest Roses. It is also a Beast which is very hot and dry, but rather more dry then hot, yet not∣withstanding the same his heat is asswaged and allayed by no other thing but only the Gum called Camphire; and his driness is only moistned or mollified with Oyls, and very sweet, as Oyl of Vi∣olets, and Oyl of Roses. Amongst sweet smels and savours, the principallest and chiefest laud and commendation is attributed unto the smell which proceedethfrom the Musk-cat: For he doth not only with his odoriferous and delightful savour please and content the scent of men, but also doth strengthen the spirits, and all the parts of mans body, yea and that in a moment, for the slenderness of his parts, which although it doth forthwith penetrate or enter into the scent of man, yet doth it endure longer, and is not so speedily or quickly dissolved as the scent or savour of any other sweet smell whatsoever.

A Musk-cat and the herb called Mercuries-fingers or Dogs bane, being given in purging medi∣cines to drink, do greatly renew and refresh the decayed strength or force of those which have been before times weakened with divers and continual medicines in their members. The same is also very profitable for those which are effeminate or defective, and eclipsed in their minde or courage, as also for those which are weak and feeble in their joynts, not by any hurt, or any other casua∣lity being enfeebled, but being always so even from their childhood. A Musk-cat is an excel∣lent * 1.2016 remedy for those which are troubled with fear in their heart; and also for those which do qui∣ver or shake either for fear of any other thing throughout all the parts of their body. The same * 1.2017 is a very profitable and medicinable cure for those which are grieved with any ach or pain in their head, or with any enormity or trouble in their liver, and is also being given simply by it self, without any thing mixed in it, or compounded in Wine, very good and wholesome for the heal∣ing and curing of those who have any pain or grief in their stomach, which cometh by the occasion of any cold.

A Musk-cat being put unto the body of any man in the form or manner of a plaister, doth confirm * 1.2018 and make strong both his heart and all the rest of his bowels, or interior parts: it doth moreover encrease both strength and power in all his members, yea and in the very bones, the efficacy thereof is of such and power and vertue. The same being laid or anointed upon the head, is very effectual for the expelling or driving away of the rheume which falleth from the head into the nostrils, and by that means procureth heaviness in the same; and for the amending and curing of the swimming diz∣ziness or giddiness in the head through the abundant humors which remain and stay therein, and also for the bridling and restraining of lust and venery.

The same being used in the aforesaid manner doth temperate and confirm the brains of any man, * 1.2019 besides it easeth and helpeth those which have pain about their heart, by the which they suppose their very heart to ake. The smell of this Beast is both profitable and hurtful; for unto those which are cold of constitution, the scent is very pleasant in regard that it is hot of it self, and is very delightful in their savours: but unto those which are hot of nature it is very noisome, in re∣gard * 1.2020 that the heat and strong scent thereof overcometh their senses, and oftentimes causeth their heads to ake, and be full of pain; and doth also stir up in them that pestiferous disease called the Falling-sickness: but unto women which are of a hot and fiery constitution it is more hurtful and noisome, for it breedeth in them a very pestiferous disease, which choaketh their Matrice or Womb, and causeth them oftentimes to swound, it is also called by some the Mother. The sneez∣ings * 1.2021 of a Musk-cat is an excellent remedy against the resolution of the sinews or the Palsie. A Musk-cat is very good and wholesome for the helping and curing of those which are troubled with any deafness or astonishment in any part of their bodies; as also for the driving away of melancholick and sorrowful passions out of mens mindes, and for the incitating delightful mirth and pleasure in them.

A Musk-cat being mingled with dry plaisters which are used for the healing of the eyes, is an excel∣lent * 1.2022 remedy for the expelling and driving away of the white skin which doth usually cover the sight, and for the drying up of moist rheumes and humors, which in the night time do fall from the brains and the head, and by that means doth much hurt and damage the sight of the eyes, as also for the clarifying and healing up of any pain or disease therein.

A Musk-cat is an excellent remedy for those which have a desire to vomit and cannot, it doth also renew an appetite or stomach in those unto their victuals which do loath and abstain, from all suste∣nance, and doth loosen and dissolve all thick puffings or windiness in the interior parts or members of any one.

A Musk-cat being mingled with a caustick medicine, is very profitable and wholesome for the bringing forth of those Womens menses or fluxes which are stopped, and also for moving concepti∣on in those women which are hindered in it by the occasion of some great cold.

A medicine or suppository being made of Ambergreese, and mingled with a gum comming out of Syria called Styrax, and then mixed both together with a Musk-cat and so beaten, until they come un∣to a certain salve, and laid unto the secret parts of a woman, is very good for the aforesaid disease. There is a certain juyce or moistness in a Musk-cat which being pressed forth or dissolved, and mixed * 1.2023 with the Oyl called Palma Christi, and anointed upon the yard of any man, doth stir him up to lust and venery. If the least part of a Musk-cat be eaten by any one which is troubled with a stinking breath, it will presently expel and take away the stink thereof. And thus much shall suffice con∣cerning the cures and medicines of the Musk-cat.

Of the MVLE.

THe Mule is a Beast, called by the Hebrews, Pered, from whence comes the feminine Pirdah 3. of * 1.2024 King. 1. and there be some that say that the reason of the Hebrew word is, from the separa∣tion and sterility of this Beast, for it is Pered, quia non-pariat. The Chaldy word is Cudana, the Ara∣bian, Beal; but Gen. 36. for the Hebrew word Jemin, many translate Mules. The Arabians, Kegal; but the Gracian Septuagints, Hemionous. The Graecians also call a Mule Astrabe, from the strength of his body. The Latines call a Mule Mulus, and Semiasinus, that is, half an Ass, because on the one side he is an Horse, and on the other side an Ass, and therefore in his conditions he more resembleth

an Ass then an Horse, whereupon lyeth this tale. A certain Lydian Mule seeing his Image in the wa∣ter, grew to be afraid of the greatness thereof, and thereupon took his heels and ran away as fast as he could; neither could he be stayed by all the wit of his Keepers: At length the Mule remembring * 1.2025 that he was the son of an Ass, he stayed his course and came back again neighing. The Italians call a Mule Mulo, and the female Mula, like the Latines, and the Spaniards. The French, Mulet, and the female Mule, from whence cometh the English word Mule. The Germans, Multhire, or Mulesel. The Illyrians, Meseck, and the Flemings, Mul.

There is another kinde of Mules in Syria, divers from those which are procreated by the copu∣lation of a Mare and an Ass, and they receive their names from the similitude of their faces. For * 1.2026 there is no other cause, why wilde Asses should be called Asses, but only their similitude of tame Asses. And as among wilde Asses some of them are singularly swift, so also among these Syrian Mules, there are some excellent speedy Coursers. These Mules procreate in their own kinde, and admit no mixture, which Aristotle proved by nine of them which were brought into Phrygia, in the dayes of

[illustration]

Pharnacas, the father of Pharnabazus. Theophrastrus also reporteth, that in Cappadocia, the Mules en∣gender * 1.2027 among themselves, which Aristotle remembreth in his wonders, and he might well have spared it, for they are a kinde of Cattel among themselves. There be flocks of Asses and Mares in In∣dia, * 1.2028 where the Mares do willingly admit the Asses in copulation, and bring forth red Mules, the best of all other for running.

But among the Indian Phyllians, their Asses, Mules, Oxen, and Horses, are no bigger then Rams. * 1.2029 As the Mule is begotten betwixt an Ass and a Mare, so the Burdon is begotten betwixt a Horse, and a shee-ass, wherefore the Italians call him Mulo Bastardo, that is, a Bastard Mule. For as the Mule more resembleth the Ass then the Horse, so the Burdon more resembleth the Horse then the Ass: the reason is; because all kindes follow the father. The Mule hath some parts proper to the Ass, as long ears, a terrible voyce, a cross upon the shoulders, small feet, a lean body, and in all other things it resembleth a Horse. The length of their ears serveth instead of their fore-top, their color is some-what brown, but it varieth; for the Roman Cardinals have Mules of an ash-colour, and those very great ones with long tails.

They change their teeth, and have in number six and thirty, their neck is like the neck of an Asses, long, but not standing upright, their bellies simple and of one quanty, They want a gall like all four-footed Beasts; and there is a thing in their heart like a bone, as we have shewed before in the story of the Ass.

They eat such food as Horses, and Asses do; but they grow fat by drinking, yet they drink not * 1.2030 like a Horse, by thrusting in their noses into the water, but only touch it with their lips.

They love Cucumbers above all other meats, but the flowers and leaves of Rhododaphne are * 1.2031 poyson to Mules and Asses, and to many four-footed Beasts. Both a Mule and a Horse grow from the first coming forth of their teeth, (by which their age is discerned) and after all their teeth are come forth, it is hard to know their age. The females in this kinde are greater, more lively, and live longer then the males. It hath been found that they have lived to fourscore years of age. Such a one was presented at Athens, at what time Pericles builded the Temple of Minerva, where by reason of his age, he was dismissed from all labour, yet afterwards he would not forsake his companions, but went with them, exhorting them with neighing to undergo the labour cheerfully; whereupon there * 1.2032 was a publick decree, that the said Mule should have an ordinary of provender appointed him in Pry∣tanium, and that no body should drive him away from their Corn when he eat it, although it were in the Market place.

We have shewed already that this Beast is engendered betwixt an Ass and a Mare, and therefore * 1.2033 if a man would create unto himself a notable breed of Mules, he must look to the choice both of his male and female. First of all for the female, that she be of a great body, of sound bones, and * 1.2034 of singular good shape, wherein he must not so much expect her velocity or aptness to run, as her strength to endure labour, and especially to bear in her womb a discordant foal, begotten by an Ass, and to confer upon it both the properties of his body, and the disposition. For when Mares do unwillingly receive the genital seed of the Ass, the foal doth not grow to perfection in the Mares belly, until she hath born it thirteen months, whereby it resembleth more the * 1.2035 sluggish and dull nature of his father, then the vigor of his mother. But for the helping of their copulation, they pull certain hairs out of the tail of the female, and afterwards binde them toge∣ther therewith.

There is no lesser regard to be had of the Stallion, lest the want of judgement in the choice of * 1.2036 him do frustrate the experiment; seeing therefore they are engendered betwixt a Mare and an Ass, or betwixt a Mare and a wilde Ass, and the Mule, begotten betwixt the wilde Ass and the Mare, doth excel all others, both for swiftness of course, hardness of foot, and generosity of stomach: yet is the tame Ass better for this breed then the wilde Ass, for he will be more beautiful in outward form, and more tractable in disposition; and the Mules engendered by wilde Asses may be compared to these; yet can they never be so tamed, but they retain some qualities of their wilde father; and therefore a Mule begotten betwixt them (I mean betwixt a wilde male Ass and a tame female Ass) are fitter for Nephews then for sons; that is, their foals may beget good Mules, and such as are tameable and tractable, because descent breaketh the corruption of nature, but themselves do never prove profitable.

And therefore it is most commodious and necessary to get such a Stallion Ass to the procreation of Mules, whose kinde by experiment is excellent, and outward parts every way acceptable, such as these are; a long and great body, a strong neck, strong and broad ribs, a wide breast full of muscles, loins full of sinews, strong compacted legs, of colour blackish or spotted, for the Mouse colour is too vulgar, and is not fit in a Mule. For it is but folly in a man to allow and approve every colour he looketh upon, and therefore (Columella writeth) when there are spots upon the tongue and palat of a Ram, such also are found in the Wooll of the Lamb he begetteth.

And so also if an Ass have divers coloured hairs upon his eye-brows, or upon his ears, the foal he bringeth forth hath such colours in his skin; And hereunto agree both Palladius, and Abstitus, saying; he that will have a good breed of Mules, must get an Ass of elegant form, a great stature, square members, a great head not like a Horses, his face, cheeks, and lips not small, his eyes stand∣ing out of his head, and not little or hollow, broad nostrils, great ears, not hanging down, but standing upright; a broad and a long neck, a broad breast, rough with the plaights of his muscles,

and strong to endure the kickings of the Mare: great breasts, plates, and other parts under his shoul∣ders, and so down to his legs, which ought to be strong, broad, and corpulent, and standing far asun∣der, so as he may easily cover the Mare.

A great back, and broad back-bone, neither hollow, nor standing up with bunches, bearing a di∣rect line upon the middle. His shoulders not low, but standing up, the hip-bone full and long, not bending too narrowly nor pinde buttockt, nor standing out sharp, and they are best which have the shortest tails.

Furthermore let his stones be great, his knees great and round, standing both alike, his legs bony and without flesh, nothing appearing in them but nerves and skin; not standing awry, nor yet of divers colours, his pasterns not high, nor yet over-low: his feet not low nor bending in∣ward; his hoof thick and hollow within; the inward part of it being clear, according to the say∣ing of Juvenal:

Nam{que} hic mundae nitet ungula Mulae.

His voyce clear and not hoarse, for so the Mare will be terrified from copulation. His colour ought to be likewise clear, as all black, having no white belly; or somewhat looking towards purple, and having one black spot upon his mouth, or rather a black tongue, and such as hath been brought up with Horses.

It is the fashion of some to take wilde Asses to tame them, to make Stallions for generation, for they beget the best Mules, if they be liberally fed and not inclosed, and never wax wilde again if they be put among tame Asses. And the young one so gotten by him, will be like the syre: and if any have a desire to make the Mules of strange colours, they must cover the female with a cloth of that * 1.2037 colour, wherewithal they desire the young one to be foaled, as we have shewed already in the dis∣dourse of Horses, whereby there are raised many excellent kindes and races; or else they bring in their presence at the time of their copulation some great Male Horse or Ass, by the sight whereof they are made more fruitful, or again, some base and despisable Beast being offered to their view, doth make them to conceive more noble Mules.

If the wilde Asses be at any time heavy, and not willing to cover the Mare, then let there be ano∣ther female Ass brought into the presence, by the sight whereof his lust so burneth, that he rageth almost to madness for copulation: And therefore being denyed, the Ass doth more willingly leap upon the Mare, whom before he loathed. Again, it must be regarded, that the Stallion be tyed and bound fast, so that he may not cover the Mare after she is with foal, nor yet have access unto her, lest by kicking and biting he cause abortment, for many times they break their bonds asun∣der, and greatly trouble the females with young, therefore they are accustomed to some labour, which taketh down the heat of their lust: yet at the time that they are to cover the Mares, you must use all diligence to awaken the drousie nature of the Beast, so that with greater spirit the seed of the male and female may meet together.

The Asses of Lybia will not cover Mares that have manes until they be shorn off, for it seemeth they disdain that their females should have more ornaments then themselves, which are their hus∣bands.

We have shewed already in the discourse of the Ass, that Mares do not willingly admit any Stallion Ass to cover them, except it be such a one as did suck a Mare, which we called a Horse-suckling, or Equimulgus. For this cause men that propound unto themselves to nourish races of Mules, take the Colt of an Ass so soon as it is foaled, and put to it a Mare, giving milk in some dark place, wherein the Mare not doubting any fraud, is deceived, and willingly yeeldeth her ud∣ders to the Asses foal; whereunto being accustomed for ten days together, at last she taketh it for her own; and such a Stallion Ass loveth Mares exceedingly: and on the other side, the Mare refuseth not him. And some say, that although they suck their mothers milk, yet if from the time of their weaning they be brought up among Horse-colts, it is as good as if they had sucked Mares.

If the Ass be small which is a Stallion, he will quickly wax old, and his issue be the worse, there∣fore they must provide the largest and strongest Asses, and nourish them with the best Hay and Bar∣ly, that so his strength may abound before his copulation. He ought not to be under three years old, nor yet brought unto a Mare which never knew Male, for such a one will beat him away with her heels and mouth, and bring him into perpetual hatred with that kinde; wherefore they use to bring some vile and vulgar Ass into the presence of the Mare, as it were to woo her, and provoke her to copulation, that so if she beat him away, it may be no hinderance to the Stallion; but if she seem to admit him, and desirous of copulation, then they take him away, and bring the appointed Stallion into his room, and so the Mule is engendered.

For the effecting of their copulation, there must be a place appointed for the purpose, betwixt two walls, having a narrow passage, that so the Mare may not have liberty to fight with the Ass, and the Mares head must be tyed down to a Manger or Rack, the ground being so fashioned, that her fore-feet may stand much lower then her hinder, and so ascend backward, to the intent that the Ass may more easily leap upon her back, and she receive the seed more deeply. When the Mare hath brought forth the Mule, she giveth it suck half a year, and then driveth it away, which ought to be brought up in some Mountains, or hard places, that so the hoofs may grow hard and indurable.

Having thus discoursed of the generation of Mules, it now followeth, that we should en∣quire, whether Mules thus engendered betwixt an Ass and a Mare, do likewise bring forth in their own kinde. Observatum est (saith Pliny) è duobus diversis generibus tertii generis fieri, & neutri pare••∣tum esse similia, ca{que} ipsa quae ita nata sunt, non gign••re, in omni animalium genere, idci••co Mul••s non parere. That is to say; It hath been observed, that out of two divers kindes, a third hath been engendered, and yet like to neither of the parents, and those so engendered did not procreate others in the universal kinde of Beasts, or among all creatures; and therefore Mules conceived be∣twixt Asses and Mares, do not bring forth young. Whereupon Camerarius made this pretty riddle of a Mule:

Dissimilis patri, matri diversa figura Confusi generis, generi non apta propago, Ex aliis n••scor, nec quisquam nascitur ex me.

D〈…〉〈…〉itus is of opinion also, that Mules cannot conceive, and that their secret places are not like other Beasts, and the issue of confused kindes can never engender, but especially in a Mule, because it is made of divers seeds, (I mean divers in quantity, and almost contrary) for the seed of the Ass is cold, and the seed of the Mare is hot.

Aristotle disputing of this matter concerning those kindes that are procreated of divers parents, writeth in this sort: those Beasts joyn in copulation, whose kindes although they are divers, yet are not their natures very disagreeable. If the quantity and stature be alike, and the times of going with young be equal, yet they remain barren that are so begotten, of which cause Empedocles and Democri∣tus yeeld reason: Empedocles obscurely, and Democritus more plainly, but neither of them both well; for they alledge the same demonstration about all Beasts out of their kinde. Democritus saith, that the passages of the Mules are corrupted in their wombs, because their beginning doth not con∣sist of one and the same kinde; but this is no reason, for that it happeneth also to other Beasts that do engender.

Empedocles he yeelds a reason out of Plutarch, about the joyning together of the seeds, and therefore compareth it to a commixtion of Tin and Brass together, but he saith he doth not under∣stand their meaning, and therefore proceedeth to express his own opinion in these words. First (saith he) every one of the Males do beget one of their own kinde, but the females cannot con∣ceive, and this is no great wonder; because that Horses are not always fit for generation, nor Mares to bring forth Colts being covered: and therefore when Asses and Mares do couple toge∣ther, their issue may be more barren, because they receive the greater hinderance in the diver∣sity of kinde; for besides the coldness of the Asses seed which may be one great cause of his barrenness, they have another property, if they do not breed and engender before the cast∣ing of their Colts-teeth, they remain steril and barren all their life long: for so doth the ge∣nerative power of the Asses body rest upon a tickle and nice point, apt to rise, or easie to fall away to nothing.

And in like sort, is a Horse prone to barrenness, for it wanteth nothing but cold substance to be mingled with his seed, which cometh then to pass when the seed of the Ass is mixed with it, for there wanteth but very little, but that the Asses seed waxeth barren in his own kinde, and therefore much more when it meeteth with that which is beside his nature and kinde.

This also hapneth to Mules, that their bodies grow exceeding great, especially because they have no menstruous purgation, and therefore where there is an annual breeding or procreation, by the help and refreshing of these flowers, they both conceive and nourish; now these being wanting unto Mules, they are the more unfit to procreation.

The excrements of their body in this kinde they purge with their urine, which appeareth because the male Mules never smell to the secrets of the female, but to their urine, and the residue which is not voided in the urine, turneth to encrease the quantity and greatness of the body, whereby it cometh to pass, that if the female Mule do conceive with foal, yet is she not able to bring it forth to perfection, because those things are dispersed to the nourishment of her own body, which should be imployed about the nourishment of the foal: and for this cause, when the Egyptians de∣scribe a barren woman, they picture a Mule.

Alexander Aphrodiseus writeth thus also of the sterility of Mules. Mules (saith he) seem to be bar∣ren, * 1.2038 because they consist of Beasts divers in kinde, for the commixtion of seeds, which differ both in habit and nature, do evermore work something contrary to nature, for the abolishing of gene∣ration; for as the mingling together of black and white colours doth destroy both the black and white, and produce a swart and brown, and neither of both appear in the brown; so is it in the ge∣neration of the Mules, whereby the habitual and generative power of nature is utterly destroyed in the created compound, which before was eminent in both kindes, simple and several. These things saith he.

Alcmaeon, as he is related by Plutarch, saith, that the male Mules are barren by reason of the thin∣ness and coldness of their seed, and the females because their wombs are shut up, and the veins that should carry in the seed, and expel out the menstruous purgation, are utterly stopt. And Empedocles and Diocles say, that the womb is low, narrow, and the passages crooked that lead into it, and that therefore they cannot receive seed, or conceive with young: whereunto I do also willingly

yeeld, because it hath been often found that women have been barren for the same cause. To con∣clude therefore, Mules bear very seldom, and that in some particular Nations if it be natural, or else their Colts are prodigious, and accounted monsters.

Concerning their natural birth, in hot regions where the exterior heat doth temper the coldness of the Asses seed, there they may bring forth. And therefore Collumella and Varro say, that in many parts of Africk, the Colts of Mules are as familiar and common, as the Colts of Mares are in any part of Europe.

So then by this reason it is probable unto me, that Mules may ingender in all hot Countries, as * 1.2039 there was a Mule did engender often at Rome; or else there is some other cause why they do engen∣der in Africk, and it may be that the African Mules are like to the Syrian Mules before spoken of, that is, they are a special kinde by themselves, and are called Mules for resemblance, and not for nature. It hath been seen that a Mule hath brought forth twins, but it was held a prodigy. He∣rodotus in his fourth Book recorded these two stories of a Mules procreation; When Darius (saith he) besieged Babylon, the Babylonians scorned his Army, and getting up to the top of their Towers, did pipe and dance in the presence of the Persians, and also utter very violent & opprobrious speeches against Darius and the whole Army, amongst whom one of the Babylonians said thus: Quid istic de∣sidetis ô Pers••? quin potius absceditis, tunc expugnaturi nos cum pepererint Mulae. O ye Persians, why do you sit here? wisdom would teach you to depart away; for when Mules bring forth young ones, then may you overcome the Babylonians. Thus spake the Babylonian, believing that the Persians should never overcome them, because of the common proverb, epcan emionoi tek••sin, when a M••le beareth young ones. But the poor man spake truer then he was aware of, for this followed after a yeer and * 1.2040 seven months: While the siege yet lasted, it hapned that certain Mules belonging to Z••pirus, the son of Megabizus brought forth young ones, whereat their Master was much moved, while he remem∣bred the aforesaid song of the Babylonian, and that therefore he might be made the Author of that fact, communicated the matter with Darius, who presently entertained the device; therefore Zopi∣rus cut off his own nose and ears, and so ran away to the Babylonians, telling them that Darius had thus used him, because he perswaded him to depart with his whole Army from Babylon, which (he said) was in expugnable and invincible. The Babylonians seeing his wounds, and trusting to their own strength, did easily give credence unto him; for such is the nature of men, that the best way to be∣guile them is, to tell them of those things they most desire, for so are their hopes perswaded, before they receive any assurances. But to proceed, Zopirus insinuated himself further into the favour of the Babylonians, and did many valiant acts against the Persians, whereby he got so much credit, that at last he was made the General of the whole Army, and so betrayed the City unto the hands of Di∣rius: Thus was Babylon taken when Mules brought forth.

Another Mule brought forth a young one, at what time Xerxes passed over Hellespont, to go against Graecia, with his innumerable Troops of Souldiers, and the said Mule so brought forth, had the geni∣tals both of the male and female.

Unto this I may adde another story out of Suetonius, in the life of Galba Caesar. As his father was procuring Augurisms or divinations, an Eagle came and took the bowels out of his hands, and carryed them into a fruit-bearing-oak, he enquiring what the meaning of that should be, re∣ceived answer, that his posterity should be Emperours, but it would be very long first: whereun∣to he merrily replyed; Sane cum Mula pepererit; I sir, when a Mule brings forth young ones: which thing afterwards happened unto Galba; for by the birth of a Mule, he was confirmed in his enterprises when he attempted the Empire; so that, that thing which was a prodigy and cause of sorrow, and a wonder to all other people, was unto him an ominous confirmation of joy and gladness, when he remembred his Grand-fathers Sacrifice and saying. Therefore it was not ill said of Democritus; Mulae non naturae opus, sed humanae machinationis, adultorinum inventum, & furiam esse videntur. Mules are not the proper work of nature, but an adulterous invention of humane policy, robbing nature: for (saith he) when a certain Median found his Ass covering of his Mare, * 1.2041 whereupon afterwards she fell to be with foal, and seeing the young one to communicate with both natures, they drew it into a custom to cover the Mares with their Asses, for the engendering of such a breed.

Some are of opinion that Mules first began among the Paphlagonians, which before the Trojan war were called Eneti, and afterwards Veneti: but in Gen. 36. we finde that Anab the son of Zibeon, keeping his fathers Asses, did invent Gemim, that is, Mules, as some interpret. But rather I be∣lieve, that while Asses and Horses ran wilde in the Wilderness among themselves, the wilde Asses first began this race. The male at seven years old may engender, because he is of a hotter nature then the female, and also doth not in his generation confer any part of his bodily growth to the young one, and sometimes he engendereth when he hath lost his foremost teeth, and after the first copulati∣on, he never engendereth more. The young one so generated, is called Ginnus and Pumilio, for it is a * 1.2042 very dwarf, according to the observation of Martial:

His tibi de Mulis non est metuenda ruina, Altius in terris p••ne sedere soles.

Such as these were kept in the Court of the Duke of Ferraria, and although in all things they resemble the mother, yet are named after the father, and such also are the Burdenes before spoken

of in the story of the Horse. Mules are begotten both by Mares, She-asses, and Bulls, but yet those are the best that are begotten betwixt an Ass and a Mare. And thus much for the generation of Mules.

They are nourished with the same meat that Horses and Asses are, annoyed with the same sick∣nesses, and cured with the same means; generally bloud-letting is good for them, and for their diet Bullimung. In Scythia they can abide no cold, and therefore the Horses are there used in stead of Mules. In some Countries the Horses can abide no cold, but the Asses and Mules bear out (as Hero∣dotus writeth,) and as we have shewed before in the story of the Ass: when the Graecians were at Troy, and were destroyed by a consuming pestilence, the first of all their company that dyed were their Dogs and their Mules, and the reason of it was, because the pestilence arising out of the earth, they by the sense of smelling, which is very quick in both kindes, did first of all draw in that poy∣son from the earth.

Collumella saith, that the medicines for the Oxen do also cure Mules, yet there are special medi∣cines * 1.2043 not to be neglected, which we will express in this place. For a Mule that hath a Feaver, give her raw Cabbage; and for one that is short-winded use bloud-letting, and for a drink give it a pinte of Wine and Oyl mixed with half an ounce of Frankincense, and half a pinte of the juyce of Hore-hound. For the scratches or disease in the hoofs, lay to it Barley meal, then make suppuration with a knife, and cure it by laying two linnen clothes, or by a pinte of the best Garum, and a pound of Oyl infused into the left nostril of the Mule, whereunto you may adde, the whites of three or four Egs separated from the yolks.

The female Mule may be burned in the feet, or let bloud after the manner of Horses, and some Countreymen give in their food the herb Veretrum, or else the seed of Hyoscamus or Hen-bane bea∣ten to powder and drunk in Wine. For the languishing of the chine or leanness, they make this drink; have an ounce of beaten Brimstone, a raw Eg, a penny weight of the powder of Myrrh, ming∣led all three together in Wine, and so poured down the Mules throat, is a present remedy to cure it. As also for the pain in the belly and all manner of coughs, the herb Medica is special good for the said languishing disease. So also to fat the Mule if it be given green, and not dryed like Hay, a little at a time for fear the Beast be suffocated with overmuch bloud. When a Mule is tired * 1.2044 or heated, let the load be taken off, and turn her forth to wallow in some convenient place. If that suffice not, take some fat, and put it into her chaps, that so she may suck it down, and pour Wine alter it.

For to kee〈…〉〈…〉 the necks of Mules from wringing and loosening their skin, use this medicine, Take two pound of Hogs-grease sod three times, or unto the third part two pintes of Vinegar, and there∣withall anoint the Mules neck. As we have shewed that the pains of a Horses belly and guts are best * 1.2045 of all cured by the sight of a Mallard, swimming in the water, whereby they are speedily delivered from all manner of torment, so the same hath as great or greater operation to cure the pains of the Mules belly. It is reported by Avicen, that Mules fall into madness, and in that madness bite their ma∣ster mortally. They are likewise subject to the Gout, and especially to swellings about the Crown of their pasterns, but they are cured as Horses and Oxen.

They live long, ordinarily to fifty years, and sometimes to fourscore, the reason thereof is given by Caelius: Animalia quae frequenter coeunt brevieris sunt vitae, inde sit, ut Muli equos superent, videndi diutur∣nitate; that is to say, Those Beasts and creatures which oftentimes joyn in copulation have but short lives, and from thence it cometh, that Mules live longer then Horses.

The Epithets of a Mule are these; pack-bearer, dirty, Spanish, rough, and bi-formed. There is * 1.2046 an Adage or proverb called Mulus Marianus, and by it is signified a man which is apt both for to obey and to rule; it was taken from Marius the great R••man Souldier and Commander, whose fashion was, when he had commanded any of his Souldiers to fetch a burden, or do any vilde service, he himself would put his hand unto it. It signifieth properly a bearing back, or Colt-staffe, as we say in English, whereupon poor men carry their burdens, and from thence it was translated in∣to a proverb, to signifie all that do obey commands. There be some which give another reason of this proverb, for they say; that when Scipio did besiege N〈…〉〈…〉amia, he did not only determin to look into the weapons of his Souldiers, but also to his Horses, Mules, and Chariots. Then Marius brought forth an Horse, nourished by himself very delicately: Besides the Horse a Mule of very comely body, fat excelling all other Mules both〈…〉〈…〉 gentleness and in strength. Therefore seeing the Emperor was delighted with the Beasts of Marius, and would now and then make mention of the Mule, at length it came to a common jest, to call a double diligent servant Mulus Mari∣〈…〉〈…〉s. The Italians do commonly call those men Mules which are base born, and not by lawful marriage.

Concerning the disposition of Mules, it is well observed by Aristotle, that Mules are always * 1.2047 tame; and if at any time they be more wilde, they abate their untameable 〈…〉〈…〉re by drinking of Wine, because by the operation of the Wine, their heels and hard parts do resolve and grow soft; by the same reason that Ape•• by, drinking of Wine Mose their nails, and men accustomed to drunken∣ness fall into palsies: for there is such a dispersing and discussing nature in Wine, that it dissolveth all nerves and hard things in the bodies of Beasts, even as water dissolveth hard fruits and Pease, and Vinegar maketh lead as soft as an Egge, that it may be drawn through a Ring: and such is the nature of Mules, that after they have drunk Wine, they feel themselves disarmed, and there∣fore give over to resist, because by kicking backwards, they receive more harm then they give,

and thus the guiltiness of their own weakness, maketh them gentle against their wills, for otherwise * 1.2048 they hate mankinde, and are nothing so tractable as Horses. For Varro saith, that they have so much confidence in their heels, that by them alone, they kill Wolves when they come among them.

Mules were wont to be used for plowing, and for carrying both of men and burthens; but now * 1.2049 in most parts of Europe, Judges and great Princes ride upon them until they be old, and then they sell them to the poor men, who turn them into the Mountains where they suffer them to run wilde, till their hoofs be hardned for long travails, and then they take them up again. They have been also accustomed to ploughing, according to these verses;

Quantum mularum sulcus praecedit in arvo, Tantum is praecurrit.—

For the Mules did plough more speedily, and come to the lands end more quickly then either the Ox or Horse. And Martiall saith, that they were used in Carts to draw Timber, according to these verses;

Vix{que} datur longas Mulorum vincere mandras, Quae{que} trahi multo marmora fune vides.

They were also used in race at the games of Olympus, as we have already shewed in the story of the Horse, but that custom dyed quickly, because that the Arcadians could not endure Mules. The price of Mules was great, for Crispine (saith Juvenul) gave six thousand pieces of mony for a Mule, and yet he saith it was not well worth six pound; the verses of Juvenal are these:

—Crispinus Mulum sex millibus emit Aequantem sane paribus sestertia libris, Ʋt perhihent qui de magnis majora loquuntur.

The Cappadocians payed to the Persians every year besides Silver and Gold, fifteen hundred Horses, two thousand Mules, and fifty thousand Sheep; but the Medians payed twice so much. The dwar∣fish Mules called Ginni were also much set by, not for use, but only for delight, as dwarfs are kept in Noblemens houses. When Pysistratus the son of Hippocrates first of all affected Tyranny at Athens, and laboured to get the government to himself, as he came out of his Countrey, being drawn with a Chariot by Mules, he wounded himself and his Mules very grievously, and so drave them into the Market place, shewing his wounded body and Beasts unto the Athenians, telling them that so he was wounded by his enemies, and that he escaped death very narrowly; but if it pleased them to grant him a gard of souldiers to defend his body, he would take revenge upon their and his enemies: whereunto they yeelded, and he having gotten a Band of Souldiers under that pretence, presently took upon him the government and Soveraignty.

To conclude this story of Mules, I do read in Aelianus, that Serpents do love to feed on the flesh of dead Mules; and two things are very eminent in the nature of Mules, one of their understand∣ing, and the other of their friendship. Concerning the first, Plutarch relateth this story of a Mule that was accustomed to carry Salt, who upon a season going through a water, fell down underneath his burden, so that the Salt took wet afterwards; the Beast perceived how by that means, his ex∣tream load melted away, and so became lighter and lighter; afterward the Mule grew to this cu∣stom, that whensoever he came loaded with Salt over that water, he fell down in it for the easing of his carriage; his Master perceiving his craft, on a day he loaded him with Wool, and Spunges, and so the Beast coming over the water, fell down as he was wont to do with his Salt, and coming out of the water, he felt his load to grow heavier then it was wont to do, in stead of lessening, whereat the Beast much mused, and therefore never afterward durst lie down in the water, for fear of the like increase of his load. The other observation of their love and friendship, ariseth from the Proverb, Mutuum Muli scabunt, that is, Mules scratch one another, and help one another in their ex∣tremity; from whence cometh our proverb, O〈…〉〈…〉 good turn asketh another; and the Latine pro∣verb, Senes mutuum fricant, old men rub one another; which did arise upon this occasion: as Adrian the Emperour so passed a long on a day by a bath, he saw an old Souldier in the bath rubbing him∣self upon a Marble stone for want of a man to help him, whereupon in pity of his case he gave him maintenance for himself and a man: afterwards other old Souldiers seeing how well their fellow had sped, went likewise into the bath before the Emperors eyes, and rubbed themselves upon the Marble, thinking to get as much favour and liberty as their fellow had gotten, but the Emperor seeing them, and perceiving their fetches, bid them rub one another, and thereupon came that pro∣verb. And thus much fot the natural discourse of Mules, now followeth the medicinal.

The Medicines of the Mule.

The dust wherein a Mule shall turn or rowl himself, being gathered up and spread or sprinkled upon the body of any one who is ardently and fervently in love, will presently asswage and quench * 1.2050

his inflaming desire. A man or woman being poysoned, and put into the belly of a Mule or Ca∣mel which is new killed, will presently expel away the force of the venom or poyson, and will con∣firm * 1.2051 and make strong their decayed spirits, and all the rest of their members: For as much as the very heat of those Beasts is an Antidote or preservative against poyson.

The skin or hide of a Mule being put unto places in any ones body which are burned with fire, doth presently heal and cure the same: it doth also heal sores and grievous ulcers which are not come unto Impostumes.

The same is an excellent remedy for those whose feet are worn or wrung together through the * 1.2052 pinching of their shoos, to help themselves withall, and for those which are lame, and those which are troubled with those grievous sores called Fistulaes. If any man shall take either in meat or drink the marrow of a Mule, to the weight or quantity of three golden crowns, he shall presently become blockish and altogether unexpert of wisdom and understanding, and shall be void of all good nutriment, and manners. The ear-laps or ear-lages of a Mule, and the stones of a Mulet be∣ing * 1.2053 born and carried by any woman, are of such great force and efficacy, that they will make her not to conceive. The heart of a Mule being dryed and mingled with Wine, and so given to a wo∣man to drink after that she is purged or cleansed thirty times, hath the same force and power that the aforesaid medicine hath for the making of a woman barren. The same effect against conception hath the bark of a white poplar tree, being beaten together with the reins of a Mule, then ming∣led in Wine, and afterwards drunk up. If the herb called Harts-tongue, be tied upon any part of * 1.2054 a woman, with the spleen of a Mule, but as some have affirmed by it self only, and that in the day which hath a dark night, or without any Moonshine at all, it will make her altogether barren and not able to conceive. If the two stones of a Mule be bound in a piece of the skin of the same Beast * 1.2055 and hanged upon any woman, they will make that she shall not conceive so long as they shall be bound unto her. The left stone of a Weesil being bound in the skin or hide of a Mule, and steeped or soked for a certain space or time in Wine, or in any other drink, and the drink in which they are so steeped given to a woman to drink, doth surely make that she shall not conceive. The stones of * 1.2056 a Mulet being burned upon a barren and unfruitful tree, and put out, or quenched with the stale or urine of either Man or Beast which is gelded, being bound and tyed in the skin of a Mule, and hanged upon the arm of any woman after her menstrual fluxes, will altogether resist and hinder her conception. The right stone of a Mule being burned and fastned unto the arm of a woman which is * 1.2057 in great pain and travail, will make that she shall never be delivered until the same be loosened and taken away, but if it shall happen that a Maid or young Virgin shall take this in drink after her first purgation or menses, she shall never be able to conceive, but shall be always barren and un∣fruitful.

The matrix or womb of a female Mule taken and boiled with the flesh of an Ass or any other * 1.2058 flesh whatsoever, and so eaten by a woman which doth not know what it is, will cause her never to conceive after the same. The worm which is called a Gloworm, or a Globird, being taken out of * 1.2059 the womb or matrice of a female Mule, and bound unto any part of a womans body, will make that she shall never be to able conceive.

The dust or powder which proceedeth from the hoofs of a male or female Mule, being mixed or * 1.2060 mingled with Oyl which cometh from Myrtleberries, doth very much help those which are troubled with the Gout in their legs or feet. The dust of the hoofs of a Mule being scorched or burned, and the * 1.2061 Oyl of Myrtle-berries being mingled with Vinegar, and moist or liquid Pitch, and wrought or tem∣pered in the form or fashion of a plaister, and opposed or put unto the head of any one whose hairs are too fluent and abundant, doth very speedily and effectually expel the same.

The liver of a Mule being burned or dryed unto dust, and mixed with the same Oyl of Myrtle-ber∣ries, and so anointed or spread upon the head, is an excellent and profitable remedy for the curing of the aforesaid enormity.

The dust or powder of the hoofs of a female Mule is very wholesome and medicinable for the * 1.2062 healing and curing of all griefs and pains which do happen or come unto a mans yard, being sprink∣led thereupon. The hoof of a Mule being born by a woman which is with childe, doth hinder her conception. The filth or uncleanness which is in the ears of a Mule, being bound in the skin or hide of a little or young Hart, and bound or hanged upon the arm of a woman after her purgation, doth cause that she may not conceive. The same being in like manner mingled or mixed with Oyl which is made of Beavers-stones, doth make any woman to whom it is given to drink, altogether barren. The dirt or dung of a Mule being mixed with a syrup made of Hony, Vinegar, and Water, and given * 1.2063 to any one to drink that is troubled with the heart swelling, will very speedily and effectually cure the pain thereof.

The dung of a Mule being burned or dryed and beaten small, and afterwards sifted, or seirced and washed or steeped in Wine, and given to any woman to drink, whose menstrual fluxes come forth before their time, will in very short space cause the same to stay. The stale or urine of a male or * 1.2064 female Mule being mingled with their dirt: or dung, is very good and medicinable for those to use which are troubled with corns and hard bunches of flesh which grow in their feet. Assa foetida being mingled with the urine of a Mule to the quantity of a bean, and drunk, will altogether be an impe∣diment and hinderance to the conception of any woman. The stale or urine of a Mule being taken * 1.2065 to the quantity of eight pounds, with two pounds of the scum or refuge of silver, and a pound of old and most clear Oyl; all these being beaten or pounded together until they come to the thick∣ness

of the fat or sweat which falleth from mens bodies and boiled until they come unto so liquid and thin a juyce, that they will speedily and effectually cure and help those which are troubled with the * 1.2066 Gout or swelling in the joynts.

If a woman shall take the sweat which proceedeth from a Horse, and anoint it upon a Woollen cloth, and so apply it as a plaister or suppository unto her secret parts, it will make her altogether barren. There is an excellent remedy for those which are pursie or short winded, which cometh al∣so * 1.2067 by the Mule: which is this; To take or gather the froath or some of a Mule, and to put it into a cup or goblet, and give it in warm water, for a certain space or time to be drunk, either to the man or woman which is troubled with this enormity, and the party which do so use it, shall in short space have remedy; but the Mule will without any lingring of time, or consuming of time in pain and sorrow die.

The milt of a male or female Mule, being drunk in a potion or juyce made of Hony, Water, and Vinegar, to the value or quantity of three cruces or cups full, is commended for an excellent cure * 1.2068 and medicine, for those which are troubled and grieved with that pestiferous and deadly disease cal∣led the Falling-sickness, otherwise Saint Johns Evil. There is an excellent remedy for those which are troubled in the voiding of their water, which is this; To take the Ring-worms or Tetters * 1.2069 which do grow upon both the legs of a Mule above their knees, and which do stick thereupon in the manner of a dryed thick skin, and to burn or parch them, and afterwards to put or place them upon him which is troubled with the Strangury, or cannot void his water but by drops-meal, so that there be great care had to cover close with cloven or clefted cloaths, or garments, the suffumigation there∣of, lest that the smell or fume do fade, and void away, and this being so used will be very effectual for the curing and driving away of the aforesaid disease.

The hairs of a Mule and an Ass being mingled together and dryed, and put into some certain per∣fume, and so given to any one to drink which is troubled with the Falling-sickness, will presently * 1.2070 expel and drive it quite away. In the place or part of mans body wherein a male or female Mule shall bite, Ponzettus affirmeth, there will presently arise, and grow small pushes, or little blisters which are always full of red and pale humors, and filthy corruption, which can almost be healed and cured by no salve, potion, or medicine, by any means applyed thereunto. There are some also which do suppose the biting of Mules to be poyson, for truly there doth not only fol∣low those aforesaid pushes and biles, but also an extream and almost indurable inflammation and burning, through all the parts of the body, which doth greatly distemperate and vex the same.

But it is affirmed by others, that the biting of Mules is to be cured after the same manner as the biting of a Cat, which is thus: First, to wash and clarifie the wound or bitings where the cor∣ruption is with Vinegar mingled with Oyl of Roses, and then to take Peny-royal, or the herb called Neppe, and boil it, and stroke or rub the wound very softly with it, and it will in time wholly cure it. And thus much shall suffice at this time concerning the cures and medicines of Mules.

Of the Neades, Neides, or Naides.

HEraclides, Coelius, Volaterranus, and Euphorion, do all write that once the Isle of Sa〈…〉〈…〉 was a Desert place, and that there were in it certain Beasts called Neades, whose voyce was so terri∣ble that they shook the earth therewith, and from those strange and great voyces came the vul∣gar Greek proverb, Meizoon mia toon Neaedbon, maius una Neadum. That is, One of the Neades was a great wonder, for it was used in ostentation, to shew that there was nothing in the whole world com∣parable to their vast and huge quantity. Of the parts of these Beasts there is no memory but only in Suidas and Aelianus, who affirm, that their bones were to be seen in their days. And this title I thought good to insert into this History, leaving the Reader to consider, whether he will take them for Elephants, or for any other greater Beast; for my opinion if it be desired, I think them rather (if there ever were any such) that they were Elephants of greater stature then ever since were seen, and not any generation of Beasts now lost and utterly perished.

Of the OUNCE, the description whereof was taken by Doctor Cay in England.

THere is in Italy a Beast called Alph〈…〉〈…〉, which many in Italy, France, and Germany, 〈◊〉〈◊〉 〈…〉〈…〉a, and some Ʋnzia, from whence Albertus, and Isidorus make the 〈…〉〈…〉ine word Ʋ〈…〉〈…〉, and I take it * 1.2071 to be the same Beast which is called L〈…〉〈…〉um, and for the description of it, I can follow no better Author then Doctor Cay, who describeth it in this fashion.

The Ounce (saith he) is a most cruel Beast, of the quantity of a village or mastiffe Dog, having * 1.2072 his face and ears like to a Lions, his body, tail, feet, and nails like a Cats, of a very terrible Aspect, his teeth so strong and sharp, that he can even cut Wood in sunder with them: he hath also in his nails so great strength, that he only fighteth with them, and useth them for his greatest defence: The colour of the upper parts of his body being like whitish Oak, the lower being of the colour

of ashes, being every where mixed with a black and frequent spot, but the tail more black then the rest of his body, and as it were obscured with a greater spot then the residue. His ears within are pale without any blackness, without black, without any paleness, if you do but take away one dark and yellow spot in the midst thereof, which is made of a double skin rising, meeting in the top of the ear, that is to say, that which ariseth from the outward part of the jaw on the one side, and cometh from the upper part of the head on the other side, and the same may be easily seen and sepa∣rated in the head being dryed.

[illustration]

The rest of the head is spotted all over with a most frequent and black spot (as the rest of the bo∣dy) except in that part which is betwixt the nose and the eyes, wherein there are none, unless only two, and they very small: even as all the rest are lesser then the rest, in the extream and lowest parts: the spots which are in the upper parts of the thighs, and in the tail, are blacker and more singular, but framed in the sides with such an order, as if all the spots should seem to be made of four. There is no order in the spots, except in the upper lip, where there are five rows or orders.

In the first and uppermost two which are severed; in the second, six, being joyned in that man∣ner, as if they should seem to be in one line: These two orders are free, and not mingled amongst themselves. In the the third order there are eight joyned together, but with the fourth where it endeth, they are mixed together. The fourth and fifth in their beginning (which they have to the nose) being separated with a very little difference, do forthwith joyn themselves, and run together through all the upper lip, and do not make a spot through all the same, but a broad line. In the Beast being dead the spots do so stand, (as I suppose) for the contraction of the skin. In the Beast being alive, those spots do seem separated every one in their own orders. In the very middle be∣tween the lower lip, although they do keep the quantity, do not observe the order. The nose is blackish, a line being softly led through the length, and only through the top of the outside thereof. The eyes are gray, the former teeth are only six, not very unlike to mens teeth, except those which are, placed in the middle are lesser, and they in the uttermost part are greater, as also higher then those which are low.

In this Beast the teeth are both great, sharp, and long, being joyned to the rest in the lower jaw, and in the upper severed with so great space, that the lower teeth may be received therein. These when the Beast liveth are covered with his lips, but when he is dead they are otherwise, his lips be∣ing through driness shrunk together. His fore-teeth are very big, and as long as two Roman fingers, for at the very root thereof it cannot be comprehended in less then two Roman fingers and a half compass. In his tooth there is a certain small hollowness through all the length thereof, which notwithstanding doth not appear except the tooth be broken. The lower jaw is very hard and stiffe having three teeth unequal in quantity, as the upper four. Between the great tooth and the first cheek tooth of the under jaw, there is a void space to the quantity of one finger, from which the first is presently placed, lesser then the other two: to this there is another greater close adjoyning: and after this there is also a third greater then the second. In the upper jaw in that middle space (which I said was of one Roman finger) between the great tooth and the first cheek-tooth, there is a very little tooth, and without any form, coming so smally out of the jaw, that there is no lower tooth which may answer to the same. After that, in the space of half a finger there is a second, to which there is joyn'd a third, and after this a fourth, between themselves the upper and the lower cheek-teeth, and so are joyned together as they agree in the manner of a comb; the two first teeth in the lower jaw, and the second and third in the upper jaw are of the same figure, as the compass of the tops of the Crowns of the Kings of England and France. The third is of the same figure in the lower jaw, and the fourth of the upper jaw, except that the interior side of both the

gums which is nearer to the throat, by nature is taken away. There was no other teeth joyned to these in both the jaws. But I do not know whether there be any more teeth in the gum beyond the reach of ones finger, in the farthest row or behinde the teeth. But this I know, that to all appearance there was none remaining, and it may be that his lips were cut or slit down beyond nature to shew his teeth. It liveth of flesh, and the female is more cruel then the male, * 1.2073 though lesser, and one of either sex was brought out of Mauritania into England in a Ship, for they are bred in Lybia. If they have any appointed time of copulation, it is near the month of June, for in that month the male covereth the female. We have shewed already that Lions may be tamed, and that also hath been manifest in London, both in the Tower and in the City, for there the Li∣ons did play with their Keepers, and kiss them without harm, (as Doctor Cay saith he saw them do) but these Beasts were so fierce and wilde as they could never be tamed, for when soever their Keeper should change or remove them from place to place, he was constrained first of all to strike them so hard with a club upon the head, that they should lie half dead, and so put them in a sack or wooden chest made of purpose with holes in it for respiration and expiration, to carry them to and fro from one lodging to another: after an hour they revived again like a Cat, but when they were to be taken out of the hutch or chest, he was constrained likewise to astonish them again with his club; but afterwards they grew to invent an Engine to put the Beast in, and take him out of the hutch with a rope or cord, and so do remove them from place to place. The Keepers affirmed, that they did seem much to disdain the Lions, and oftentimes endevoured to fight with them, but they were kept asunder with grates: they would not hurt a little Dog when he was put to them but when they were hungry; but if a great Dog were put unto them, they tore him in pieces, although their bellies were never so full. When they are angry, they utter a voyce like an angry Dog, but they double the (Arr) twice, and also bigger then any Dogs, proceeding out of a large breast and wide arteries, much like to the howling of a great Mastive, that is shut up in a close room alone against his will. Some say it is longer then a Dog, but it did not so appear in England, for we had many Mastive Dogs as long as it, but yet was it every way greater then any other kinde of Dogs. It is but a vain re∣port, that some have said, when a Man or Beast is bitten with an Ounce, presently Mice flock unto him, and poyson him with their urine.

For it was seen in England, that two of the Keepers were wounded and shrewdly bitten by one of the Ounces, and there followed them no other harm then that which followeth the biting of an or∣dinary Dog, or like a small incision with a knife. He never fighteth but at the head, and that trea∣cherously, if he perceive his adversary to be too strong or too great for him, and that by counterfeit∣ing quietness, benevolence and peace, as if he meant no harm: for so he served a great Mastive Dog in England, at the first sight he seemed to applaud his comming, looking cheerfully upon him, and wagging his tail, presently he fell down on his belly, as it were to invite the Dog to come near him by his submission; lastly, he got close unto him, creeping as though he would play with him, putting out one of his feet, as Cats do when they play, wherewithal the great Dog grew secure, and began nothing to mistrust the Beast, at length when the Ounce saw his opportunity, he suddenly leaped up∣on his neck, and took him by the throat, and pulled it out, after he had killed him, with his nails he opened the Dogs breast, and taking out his heart, did eat it before all the people in most cruel man∣ner; thus far Doctor Cay speaketh of the Ounce, and beside him no other Author that I know.

The gall of this Beast is deadly poyson, it hateth all creatures, and destroyeth them, especially men; and therefore it may well be said to be possessed with some evill spirit. It loveth none but his own kinde. And thus much for the Ounce.

Of the ORYX.

THis Beast in Pliny and Oppianus is called Orynx and Oryx, and my conjecture is, that his name is derived from Oryssein which signifieth to dig. Saint Jerom and the Septuagints for Theo, Deut. 14. and Isa. 51. translate Oryx: but David Kimbi, and the better learned men interpret it a wilde Ox. But the Hebrew Dischon may in my opinion be so translated, yet herein I refer it to the learned Reader.

It is certain, that it is of the kinde of wilde Goats by the description of it, differing in nothing but this, that the hair groweth averse, not like other Beasts, falling backward to his hinder parts, but for∣ward toward his head, and so also it is affirmed of the Aethiopian Bull, which some say is the Rhi∣nocerot. They are bred both in Lybia and Egypt, and either of both Countries yeeldeth testi∣mony of their rare and proper qualities. In quantity it resembleth a Roe, having a beard under his chin. His colour white or pale like milk, his mouth black, and some spots upon his cheeks; his back-bone reaching to his head, being double, broad, and fat; his horns standing upright, black, and so sharp, that they cannot be blunted against brass or iron, but pierce through it readily.

Aristotle and Pliny were of opinion, that this Beast was Bisulcus and Ʋnicornis, that is, cloven-footed, and with one horn: The original of their opinion, came from the wilde-one-horned-goat, whereof Schnebergerus a late Writer writeth thus: Certum est minineque dubium in Carpathomonte, ver∣sus Russian Transylvaniam{que} reperiri feras similes omnino rupicapris, excepto quod unicum cornu ex 〈◊〉〈◊〉 fronte enascitur, nigrum, dorso inflexum, simile omnino rupicaprarum cornibus, that is to say; It is with∣out

all controversie, that there are wilde Beasts in the Mountain Carpathus, towards Russia and Tran••ylvania, very like to wilde Goats, except that they have but one horn growing out of the middle of their heads, which is black and bending backward like the horns of wilde Goats. But the true Oryx is described before out of Oppianus, and it differeth from that of Pliny, both in sta∣ture and horns. Aelianus saith, that the Oryx hath four horns, but he speaketh of the Indian Oryx, whereof there are some yearly presented to their King, and it may be both there and elsewhere, di∣versity of regions do breed diversity of stature, colour, hair, and horns. Simeon Sethi affirmeth of the Musk-cat, that it hath one horn, and it is not unlikely that he hath seen such an one, and that the Oryx may be of that kinde.

But concerning their horns, it is related by Herodotus, Pollux, and Laur. Valla, that there were made instruments of musick out of them, such as are Citherns or Lutes, upon whose bellies the Musitians played their Musick, by striking them with their hands; and that those Beasts were as great as Oxen; and all this may be true, notwithstanding we have shewed already, that they are as big as Roes, for Pliny speaking that by relation, or by sight, it is likely that he had seen a young one.

There be also Sea-beasts called Oryges, and Orcae; and there is in Egypt an Oryx, which at the rising of Ganis Syrius, or the little Dog is perpetually sorrowful; and this cause the Lybians to mock the Egyptians for that they fable, the same day that the little Dog-star riseth, their Oryx speaketh. But on the contrary themselves acknowledge, that as often as the said Star ariseth with the Sun, all their Goats turn to the East, and look upon it; and this observation of the Goats, is as certain as any rule of the Astronomers. The Lybians affirm more, that that they do presage great store of rain, and * 1.2074 change of weather.

The Egyptians also say, that when the Moon cometh near to the East, they look very intentively upon her, as upon their soveraign Goddess, and make a great noise, and yet they say they do it not for her love, but for her hate, which appeareth by knocking their legs against the ground, and fastening their eyes upon the earth, like them which are angry at the Moons appearance: And the self same thing they do at the rising of the Sun.

For which cause the ancient Kings had an observer, or one to tell them the time of the day, sit∣ting upon one of these Beasts, whereby very accurately they perceived the Sun rising; and this they did by turning their tail against it, and emptying their bellies; for which cause by an Oryx the Egyp∣tians discipher an impure or godless wretch: for seeing that all creatures are nourished by the Sun and Moon, and therefore ought to rejoyce at their appearing, only this filthy wretch disdaineth and scorneth them.

The reason why they rejoyce at the little Dog-star, is, because their bodies do perceive an evident alteration of the time of the year, that cold weather and rain are over-passed, and that the vapors of the warm Sun are now descending upon the earth, to clothe it with all manner of green and pleasant herbs and flowers.

There is another kinde of Oryx which according to Columella, was wont to be impaled among Deer and Harts, the flesh whereof was eaten, and used for the commodity of his Master: This was impatient of cold. It grew till it was four years old, and afterwards through age decreased, and lost all natural vigor.

But to return to the Oryx intended, from which we have digressed; their horns whereof we late spake, are not only strong and sharp like the horn of the Unicorn, and the Rhinocerot, but also so∣lid, and not hollow like the horns of Harts. The courage and inward disposition of this Beast, is both fearful, cruel, and valiant; I mean fearful to Men and Beasts, but fearless in it self: For saith my Author; Ne{que} enim Canis latratum timel, ne{que} apri effervescentem seritatem, ne{que} tauri mugi∣tum refugii, ne{que} Pantherarum tristem vocem, ne{que} ipsius Leonis vehementem rugitum horret, ne{que} item homi∣nuni robore movetur, ac saepe robustum venatorem occidit: That is to say; He feareth not the barking of the Dog, nor the foaming wrath of the wilde Boar; he flyeth not the terrible voyce of the Bull, nor yet the mournful cry of the Panthers; no, nor the vehement roaring of the Lion himself; and to conclude, he is not moved for all the strength of man, but many times killeth the valiantest hunter that pursueth him.

When he seeth a Boar, a Lion, or a Bear, presently he bendeth his horns down to the earth, where∣by he conformeth and establisheth his head to receive the brunt, standing in that manner until the assault be made: at which time he easily killeth his adversary, for by bending down his head, and setting his horns to receive the Beast, he behaveth himself as skilfully as the Hunter, that receiveth a Lion upon his spear. For his horns do easily run into the breasts of any wilde Beast, and so piercing them, causeth the bloud, to issue, whereat the Beast being moved, forgetteth his combate and fal∣leth to licking up his own bloud, and so he is easily overthrown. When the fight is once begun, there is none of both that may run away, but standeth it out until one or both of them be slain to the ground, and so their dead bodies are found by wilde and savage men. They fight with all, and kill one another, also they are annoyed with Linces, I mean the greater Linces: of the cruelty of this Beast Martiall made this distichon:

Matutinarum non ultima praeda ferarum Savus Oryx, constat qui mihi morte canum.

It is reported of this Beast, that it liveth in perpetual thirst, never drinking by reason that there is no water in those places where it is bred, and that there is in it a certain bladder of liquor, * 1.2075 whereof whosoever tasteth, shall never need to drink. This Beast liveth in the Wilderness, and not∣withstanding his magnanimous and unresistible strength, wrath, and cruelty, yet is he easily taken by snares and devices of men; for God which hath armed them to take Elephants and tame Lions, hath likewise indued them with knowledge from above, to tame and destroy all other noisome Beasts.

Concerning the picture of this Beast, and the lively visage of his exterior or outward parts, I cannot express it, because neither my own sight, nor the writings of any credible Author, doth give me sufficient direction to deliver the shape thereof unto the world, and succeeding Ages upon my credit: and therefore the Reader must pardon me herein. I do not also read of the use of the flesh, or any other parts of this Beast, but only of the horns, as is already expressed, whereunto I may adde the relation of Strabo, who affirmeth the Aethiopian Silli, do use the horns of these Beasts in wars instead of swords and spears: for incredible is the hardness and sharpness of them, which caused Juvenal to write thus:

Et Getulus Oryx hebeti lautissima ferro Caeditur.—

For although of the own length they are not able to match a pike, yet are they fit to be put upon the tops of pikes, as well as any other artificial thing made of steel or iron; and thus I will conclude the story of this Beast.

The SCYTHIAN WOLF.

[illustration]

Of the OTTER.

THere is no doubt but this Beast is of the kinde of Beavers, because it liveth both on the water and on the land, and the outward form of the parts beareth a similitude of that Beast. The Italians do vulgarly call this Beast Lodra, and the Latines besides Lutra, Fluviatilis Canicula, a Dog of * 1.2076 the Waters; and some call them Cats of the Waters; the Italians besides Lodra, call it also Lodria, and Loutra; the French, Ʋne Loutre, or Ʋng Loutre; the Savoyans, Ʋne Leure; the Spaniards, Nu∣tria; and the Illyrians, Widra; the Graecians, Lytra, because it sheareth asunder the roots of the trees in the banks of the Rivers. Some of the Graecians call it Enhydris, although properly that be a Snake living in the waters, called by Theodorus, and Hermolaus, Lutris. Albertus calleth it Luter, and Anadrz for Enhydris. Also Boatus by Silvaticus; and the Graecians call filthy and thick waters Lutrai; for which cause, when their Noble ancient Women went to bathe themselves in water, they were bound about with skins called Oan Loutrida, that is, a Sheeps skin used to the water. The French men * 1.2077 call the dung of an Otter, Espranite de loutres; the steps of an Otter, Leise Marches; the whelps of an Otter, Cheaux, by which word they call also the whelps of Wolves, Foxes, and Badgers.

Although they be a kinde of Beaver, as we have said already, yet they never go into the Sea, and * 1.2078 they abound almost in all Nations, where there are Rivers or Fish-pools, as namely in Italy, France, Germany, Helvetia, England, and Scandinavia. Likewise in all Sarmatia, in the Bay of Borysthenes. They are most plentiful in Italy, where the River Padus is joyned to the Sea. Also they abound in Noples. Their outward form is most like unto a Beaver, saving in their tail, for the tail of a Beaver is fish, but the tail of an Otter is flesh. They are less then Beavers, some compare them unto a Cat, and * 1.2079 some unto a Fox; but I cannot consent unto the Fox. They are bigger then a Cat and longer, but lesser then a Fox, and therefore in my opinion they are well called Dogs of the water. They ex∣ceed * 1.2080 in length, for in Swetia, and all the Northern Rivers they are three times so long as a Beaver. They have a rough skin; and the hair of it very soft and neat, like the hair of a Beaver, but diffe∣rent in this, that it is shorter and unequal, also of colour like a Ches-nut, or brownish, but the Bea∣vers

is white or ash-colour. It hath very sharp teeth, and is a very biting Beast, likewise short legs, and his feet and tail like a Dogs, which caused Bellonius to write, that if his tail were off, he were in all parts like a Beaver, differing in nothing but his habitation. For the Beaver goeth both to the Salt waters, and to the fresh, but the Otter never to the salt.

Although it live in the waters, yet it doth

[illustration]

not suck in water, but air; that is, it doth not breath like fishes through the benefit of water, and therefore it maketh his dens near * 1.2081 the water, wherein also they are wont to bring forth their young ones: They make their dens so artificially, even as the Beaver, with bows, and sprigs, or sticks, couching to∣gether in excellent order, wherein he sitteth to keep him from wetness. It hunteth fishes, * 1.2082 and although it breatheth like another four-footed Beast, yet it will remain a great while under the water without respiration; for the greediness of fishes it runneth many times in∣to nets, which are set by men in waters to take fish, whereinto being entered, it is suffo∣cated for want of breath, before it can shear asunder the nets and make way for himself to come out.

For in the hunting of fish it must often put his nose above the water to take breath: it is of a wonderful swiftness and nimbleness, in taking his prey, and filleth his den so full of fishes, that he corrupteth the air, or men that take him in his den: and likewise infect∣eth himself with a pestilent and noisome sa∣vour, whereupon as the Latines say of a stinking fellow, He smels like a Goat; so the Germans say of the same, He smels like an Otter. In the Winter time he comes out of * 1.2083 the caves and waters to hunt upon the land, where finding no other food, he eateth fruits, and the bark of trees. Bellonius writeth * 1.2084 thus of him, he keepeth in pools and quiet aters & rivers, terrifying the flocks of fish, and driving them to the bank-sides in great number, to the holes and creeks of the earth, where he taketh them more copiously, and more easie: but if he want prey in the wa∣ters, then doth he leap upon the land, and eat upon green herbs: he will swim two miles together against the stream, putting himself to great labour in his hunger, that so when his belly is full, the current of the stream may carry him down again to his designed lodging.

The females nourish many whelps toge∣ther at their udders, until they be almost as big as themselves, for whom the hunters search, as for the dams among the leaves and boughs, which the over-flowings of waters in the Winter time, have gathered toge∣ther, and laid on heaps. It is a sharp biting Beast, hurtful both to men and dogs, never ceasing or loosing hold after he hath laid his mouth upon them, until he make the bones to crack betwixt his teeth, whereup∣on it was well said by Olaus Mag. Lutrae mor∣daces quadrato ore. Otters are most accom∣plished biters.

It is a very crafty and subtil Beast, yet it is sometimes tamed, and used in the Nor∣thern parts of the world, especially in Scandinavia, to drive the fishes into the Fisher-mens nets:

for so great is the sagacity and sense of smelling in this Beast, that he can directly winde the fishes in the waters a mile or two off, and therefore the Fishers make great advantage of them, yet do they forbear his use because he devoureth more then needeth, for he is never so tamed, that he forgetteth his old ravening; being tamed, on the land he is very full of sport and game. I marvail how it came into the Writers heads to affirm, that the Beaver constraineth the Otter in the Winter time, to trouble the water about her tail, to the intent it may not frieze, which opinion we have confuted already in the discourse of the Beaver, for herein I agree with Albertus. Fiber sortior est lutra, & acutissimis dentibus, que∣propter eam vel expellit, vel occidit. The Beaver is much stronger then the Otter, having also most sharp teeth, and therefore either expelleth her out of the waters, because they live both upon one kinde of food, or else destroys her: wherefore it is unreasonable to believe that he preserveth her to keep his tail from friezing. The flesh of this Beast is both cold and filthy, because it feedeth upon stinking fish, and therefore not fit to be eaten. Tragus writeth, that this notwithstanding is dressed to be eaten in many places of Germany, and I hear that the Carthusian Fryers or Monks (whether you will) which are forbidden to touch all manner of flesh, of other four-footed Beasts, yet they are not prohibited the eating of Otters. These Otters are hunted with special Dogs, called Ot∣ter-hounds, * 1.2085 and also with special instruments called Otter-speares, having exceeding sharp points: for they are hardly taken, and Beasts do not willingly set upon them, specially in the waters: when they feel themselves to be wounded with the spear, then they come to land, where they fight with the Dogs very irefully, and except they be first wound∣ed, they forsake not the waters: for they are not ignorant how safe a refuge the waters are unto them, and how unequal a combate they shall sustain with Men and Dogs upon the land, yet because the cold water annoyeth their green wounds, therefore they spin out their lives to the length of the thread, chusing rather to die in torments among Dogs, then to die in the waters. There is a kinde of Assa called Benioyn; a strong herb which being hung in a lionen cloth near fish-ponds, driveth away all Otters and Bevers. The hair of the skin is most soft, neither doth it leese his beauty by age; for which cause as also for that no rain can hurt it, when it is well dressed it is of great price and estimation, and is sold for seven or eight shillings: thereof also they * 1.2086 make fringes in hems of garments, and face about the collars of men and womens gar∣ments, and the skin of the Otter is far more pretious then the skin of the Beaver; and for this cause the Swetian Merchants do transport many into Muscovia and Tartaria for clokes and other garments.

Thereof also in Germany they make caps, or else line other caps with them, and also make stocking∣soles; * 1.2087 affirming that they be good and wholesome against the Palsie, the Megrim, and other pains of the head. The bloud of an Otter is prescribed against the swelling of the Nerves. The Li∣ver dryed in an Oven against the Bloudy-flix, and against the Colick being drunk in Wine. The stones are also prescribed to be given against the Falling-sickness, and all pains in the belly. And thus much for the Otter.

There be certain beasts which are kindes of Otters, which because they live in the waters, and yet being unknown to us in England, I have thought good to express them in this place by their Greek and Latine names. In the first place that which the Graecians call Latax, broader and thicker then an Otter, and yet liveth in the waters, or else goeth to the waters for his food, yet breatheth air and not water like Otters. The hair of this Beast is very harsh, be∣twixt the similitude of a Sea-calf and a Hart, and it hath also strong and sharp teeth, where∣withall in the night season they shear asunder small boughs and twigs: It is called also Fast••z, Lamyakyz, and Noertza.

There is another called Satyrium, and Fassuron, and Chebalus, whose skin is black, and very pretious, and very much used for the edging of the best garments: these live also in ponds, lakes, and still waters.

There is a third kinde called Satherium, Kacheobeon, and Kachyneen, and Martarus, having a white throat, and being as big as a Cat; and finally unto these may be added Porcos, a four-footed beast living in the waters in the River Isther: And Maesolus another four-footed beast living in some Rivers of India, being as big as as a Calf.

Of the Panther, commonly called a Pardal, a Leopard, and a Libbard.

[illustration]

THere have been so many names devised for this one beast, that it is grown a difficult thing, * 1.2088 either to make a good reconciliation of the Authors which are wed to their several opini∣ons, or else to define it perfectly, and make of him a good methodical History: yet seeing the greatest variance hath arisen from words, and that which was devised at the first for the better explication and description of it hath turned to the obscuration and shadowing of the truth, I trust it shall be a good labour to collect out of every Writer that which is most probable concerning this Beast, and in the end to express the best definition thereof we can learn out of all.

First of all therefore for as much as all the question hath arisen from the Greek and Latine names, it is most requisite to express them, and shew how the different construction began▪ The Graecians do indifferently call Pordalis, Pardalis, and Panther the Latines, Panthera, Pardalis, Par∣dus, and Leopardus, and these names are thus distinguished by the learned. Pordalis they say signifieth the male, and Pardalis the female, and also Panther•• among the Latines for the female, and Pardus for the male, and these are understood of a simple kinde without commixture of generation. Leopardus the Leopard or Libbard, is a word devised by the later writers, com∣pounded of Leo and Pardus, upon opinion that this Beast is generated betwixt a Pardal and a Lion, and so indeed it ought properly to be taken, if there be any such. Pliny is of opinion, that Pardus differeth from Panthera in nothing but in sex, and other say, that betwixt the Lions and the Pardals there is such a confused mixed generation as is betwixt Asses and Mares, or Stallions and Asses: as for example, when the Lion covereth the Pardal then is the Whelp called Leopardus, a Leo∣pard or Libbard, but when the Pardal covereth the Lioness, then is it called Panthera a Panther〈…〉〈…〉

In this controversie the Hebre•• and Arabian names which are generally indifferently translated Panthers or Libbards, do take up the strife and almost end the controversie, for Name•• in Hebrew, and Alph〈…〉〈…〉 or Al••hed in Ara••••••k are so translated both in holy Scripture, and also in Avicen, as may appear by these places following▪ Esa. 11. Habitabit Lupus cum agno, & (Name••) Pardus cum ••••do de∣〈◊〉〈◊〉. That is to say. The Wolf shall dwell with the Lamb, and the Pardal, Libbard, and Panther shall lie with the Kid. So in the vision of Daniel, chap. 7. among the four beasts com∣ming out of the Sea, the Prophet seeth, Name•• a Leopard. In the 13▪ Revel of 8. John, he seeth another Beast rising out of the Sea, having ten horns, and he saith it was like Pardalet, which Erasmus translateth Pardo a Leopard Je•• 5, Pardus (Name••) vigilat super civ••••atem eorum, ut omnen inde ••g••••dientem d••••ce••pat. That is a Panther or Pardal watcheth at the gates of the City, that he may tear in pieces every one that cometh forth, Factus sum eis sicut Leo, & sicut Pardus (sicut Namer) directus ad viam suam. For Namer in that place the Graecians translate Pardalis, a Pardal. In the 13. Jer. Si mu••are potest Aethiops 〈◊〉〈◊〉 suam, ••ut Pardus maculas suas, & vos poteritis be••e facere, cum diuiceritis malum. If the Blackmoore can change his skin or the Leopard his spots, the•• may you do well which have learned to do ill Cant, 14. Coronab••••is de vertice Siner, & Hermon, de cubilibus Leonum de montibus Pardorum. That is, Thou shalt be crowned from the top of Siner and Hermon, from the dens of the Lions, and the Mountains of the Leopards. Now ac∣cording to Brocardus, the Mountain of the Leopards is distant from Tripolis, in the holy lan〈…〉〈…〉 two

leagues Ra••••s and Avicen, two Arabians, do call the Panther and Leopard by one name, Alpheth, or Alphil, so that by comparing all these together, the Panther, Pardal Libbard, and Leopard, are but one Beast, called by divers names. For the farther manifesting hereof, it is good to examin what is * 1.2089 said of the Pardal and Leopard in particular, that so having expressed that, it may be clear by the discourse succeeding, that there is no difference betwixt them and the Panther, or very small. First of all therefore it is said of the Pardus, that it differeth not from the Panther, but only in sex, and that the skin hath received a natural tincture of divers spots. Aristotle writeth thus of it, Cutis Cha∣maeleontis distincta m••culis ut Pardalia. The skin of the Chamaelion is spotted like a Pardals, and in re∣lation of Lampridius, where he sheweth how Heliogabalus was wont to shut up his drunken friends, ••um Leonibus, Leopardis, & ursis, ita ut expergefacti in cubiculo eodem Leones, ursos, Pardos cum luce, vel quod est gravius nocte invenirent, ex quo pleri{que} exanimati sunt, and so forth.

By which words it is apparent, that those which in the first place he calleth Leopards, in the last place he calleth Pardals, and the only difference betwixt the Leopard, Pardal, and Lion, is that the Leopard or Pardal have no manes: and therefore they are called Ignobiles Leones. Isidorus and Solinus write in this manner: Pardus secundum post Pantheram est genus, varium ac velocissimum, & praeceps ad sanguinem, saltu enim ad mortem ruit, ex ad ulterio Pardi & Le••nae, Leopardus noscitur, & tertiam originem efficit. That is to say, the Pardal is the next kinde to a Panther, being divers coloured and very swift, greedy after bloud, and catcheth his prey by leaping: the Leopard is bred betwixt the Pardal and the Lioness, and so that maketh a third kinde: by which testimony it appeareth, that these names make three several kindes of Beasts, not distinct in nature, but in quantity, through commix∣ture of generation.

The greatest therefore they call Panthers, as Bellunensis writeth. The second they call Pardals, and the third, least of all, they call Leopards, which for the same cause in England is called a Cat of the Mountain. And truly in my opinion, until some other can shew me better reason I will subscribe hereunto, namely that they are all one kinde of Beast, and differ in quantity only through adulterous generation. For in Africk there is great want of waters, and therefore the Lions, Pan∣thers, * 1.2090 and other Beasts do assemble themselves in great numbers together at the running Rivers, where the Pardals and the Lions do engender one with another: I mean the greater Panthers with the Lionesses, and the greater Lions with the Panthers; and so likewise the smaller with the smaller, and thereby it cometh to pass that some of them are spotted, and some of them without spots.

The Pardal is a fierce and cruel Beast, very violent, having a body and minde like ravening birds, * 1.2091 and some say they are ingendered now and then betwixt Dogs and Panthers, or betwixt Leopards and Dogs, even as the Lycopanthers are ingendred betwixt Wolves and Panthers. It is the nature of these Pardals in Africk, to get up into the rough and thick trees, where they hide themselves amongst the boughes and leaves, and do not only take birds, but also from thence leap down up∣on Beasts and Men when they espy their advantage; and all these things do belong unto the Panthers.

Concerning the Leopard, the word it self is new and lately invented, for it is never found among any of the ancients, before Julius Capitolinus or Spartianus. Sylvaticus maketh no difference betwixt Par∣dalis * 1.2092 and Leopardus, and the Italians generally call a Pardal Leopardo, and never Pardo, except some of the Poets, for brevity sake in a verse. The Leopard is like to a Lion in the head and form of his members, but yet he is lesser and nothing so strong: by the sight of a Leopards skin Gesner made this description of the Beast:

The length (saith he) from the head to the tail, was as much as a mans stature, and half a cubit. The tail of it self three spans and a half, the breadth in the middle three spans, the colour a bright yellow distinguished into divers spots, the hair short and mossie.

The price of the skin was about five nobles, or forty shillings, for they differ in price, according to the Regions out of which they are brought, they which come furthest are sold dearest, and they which come less way are sold cheapest. It is a wrathful and an angry Beast, and whensoever it is sick, it thirsteth after the bloud of a wilde Cat, and recovereth by sucking that bloud, or else by eating the dung of a man. Above all other things it delighteth in the Camphory tree, and therefore lyeth underneath it, to keep it from spoil; and in like sort the Panther delighteth in sweet gums and spices, and therefore no marvel if they cannot abide Garlick, because it annoyeth their sense of smelling: And it is reported by S. Ambrose, that if the walls of ones house or sheep-coat be anointed with the juyce of Garlick, both Panthers and Leopards will run away from it, but of this matter we shall say more afterwards.

The Leopard is sometimes tamed, and used in stead of a Dog for hunting both among the Tarta∣rians, and other Princes, for they carry them behinde them on Horse-back, and when they see a * 1.2093 Deer or Hart, or convenient prey, they turn them down upon them sodainly, who take them and destroy them; yet such is the nature of this Beast, as also of the Pardal, that if he doe not take his prey at the fourth or fift jump, he falleth so angry and fierce, that he destroy∣eth whomsoever he meeteth, yea many times his Hunter. Therefore the Hunters have always a regard to carry with them a Lamb or a Kid, or some such live thing, wherewithal they pacific him after he hath missed his game, for without bloud he will never be appea••ed: and thus much shall suffice to have spoken of the difference betwixt Panthers, Pardals, and Leopards, and their several names in Greek and Latine, from whom almost all Nations do derive their

denomination, for the Italians call it Leonpardo; the French, Leopard, and Lyopard; and Germans, Lep∣pard, * 1.2094 and Lefarad, and Pantherthier; the Spaniards, Leonpardal, and Leopardo; the Illyrians, Leuhart; the Chaldeans, Nimra; and some make no difference betwixt this and the Arabian Wolf: The reason of the Greek word Pardalis, or Pordalis, (for they signifie both one) seemeth to me in most probabi∣lity to be derived from the Hebrew word Pardes, signifying a Garden, because as colours in a Gar∣den make it spotted, and render a fragrant smell, so the Panther is divers coloured like a Garden of sundry flowers, and also it is said to carry with him a most sweet savour whither soever he goeth, and therefore in ancient time they made their Ivory tables standing upon pictures of Panthers, whereof Juvenal writeth thus in one of his Satyres:

Olim ex quavis ••rbore mensa fie••at, At nun•• divitbus c〈…〉〈…〉ndi nulla voluptas —nisi sustinet orbes Grande 〈◊〉〈◊〉, & magne sublimis Pardus ••iatu, Dentibus ex illis quos mit〈…〉〈…〉 porta Syenes Jam nimi••s capiti{que} graves, &c.

For the same cause Pardalis was the name of a notable Harlot, for as the Panthers by their sweet smells draw the Beasts unto them and then destroy them, so also do Harlots deck and adorn them∣selves with all alluring provocations, as it were with inchanted odours, to draw men unto them, of whom they make spoil and repine: There is a pretious stone also called Lapis Pantherus, brought out * 1.2095 of India, whereupon if a man look before the Sun-rising he shall see divers colours, namely, black, red, green, russet, purple, and Rose colour, and they say it hath as many vertues as it hath colours, but I list not to follow the name any further.

The Countries breeding Panthers are Abasia in the Kingdom of Melacha, in the Isle of Sumatra. Likewise 〈…〉〈…〉, especially Syria, for there are none in Europe, all Africk over they are plentiful, as in Lybia and Mauritania, where abound all store of wilde Beasts. Likewise beyond G〈…〉〈…〉p••; for Apol∣lonius and his companions saw there many Lions and Panthers. In Arabi•• the furthest part, namely the Promontory of Dyra towards the South, are the strongest Pardals of the world, (as saith Strab••••) Likewise in the Mediterranean Region beyond Barygaza toward the South, unto Dachinabades, and to∣wards the East are all sorts of wilde Beasts, both Tygers and Panthers; and Diodorus writeth that in that part of Arabia, joyning upon Syria, there Lions and Pardals are both more in number and greater in quantity then in Lybia.

Also it is said by Volaterranus and Gillius, that the Panther of Lycia and Caria are very long, but yet weak and without carriage, being not able to leap far, yet is their skin so hard as no Iron can pierce. Betwixt the River Ganges and Hiphasis, Apollonius saw many Panthers. The Indians also breed many * 1.2096 and make them tame, and Leopards do live in the Woods of Barbaria.

It is apparent by that which is already said, that the Panther is the name of the greater Pardal, * 1.2097 and the Leopard of the lesser, which the Arabians call Alne〈…〉〈…〉, and Alfbead, Al〈…〉〈…〉r is bigger then a Linx, but like a Leopard, having greater and sharper nails and feet, black and terrible eyes, and therefore stronger, fiercer, and bolder then the Leopard, for it setteth upon men, and destroyeth them. Oppianus describeth both kindes in this manner, There are (saith he) two kindes of Par∣dals, a greater and a lesser, the greater are broader backe, and bigger in quantity, the lesser be∣ing less in quantity, but not inferior in strength: both of them have the same shape and colour of body, except in their tail: for the greater Pardal hath the lesser tail, and the lesser the greater: either of them have solid and found thighs, a very long body, bright seeing eyes, the apples where∣of do glister under their eye-lids, which are gray and red within like to burning coals, their teeth pale and venemous, their skin of divers colours, yet bright and pleasant, the spots standing like so many black eyes upon it: thus fat Oppianus. Such skins are oftentimes sold in the Marts of Europe which are brought in bundles twenty or thirty together, and it is not to be forgotten, which Vole∣terran citeth out of Aelianus, that there is in this kinde of Pardals a Beast called Bitis not unlike to the vulgar Leopards in all parts, except that is wanteth a tail; and they say that if this Beast be seen by a woman, it will instantly make her to be sick; but to proceed to the residue of the parts of these Beasts, we must remember that which Aristole writeth in his Physiognomy; as is recorded by Ada∣〈◊〉〈◊〉: Leopersectis sim〈…〉〈…〉 〈◊〉〈◊〉 ideam prae se sert, Pardalis vero 〈◊◊◊〉〈◊◊◊〉, 〈◊◊〉〈◊◊〉 exceptis, quibus ad invadendum fortiter utitur, that is to say: Among all Beasts the Lion doth most resemble the male, and the Pardal the female, except in the legs which she useth to take her prey.

In hath a little face, a little m••nth, little 〈◊〉〈◊〉▪ somewhat white, plain, and not much hollow, along fore-head, ears rather round then smooth or broad, a neck very long and slender, the breast not well set out with ribs, because they are small; the back long, the buttocks and thighs very fleshy, the parts about the small of the belly or l••ins are more smooth, less hollow and bunchy; the colour di∣vers, and the whole body 〈◊〉〈◊〉, and not well compounded for the outward sight: and it is to be remembered (saith Gard〈…〉〈…〉) that all ravening Beasts like a Cat, as Lions, Panthers, Linces; and Pardals, for they have in common the length and strength of their claws, beautiful party co∣loured skins; a little head and round face, a long tail, nimbleness of body, and wildeness of 〈◊〉〈◊〉, living upon the meat they get in hunting.

The Persians call a Pardal 〈◊〉〈◊〉, and Soaliger describeth it thus: In his red or yellow hair he is like a Lioness, but set with divers black spots both in length and breadth, as if they were pa••••ted. It hath a brown face, aspersed with black and white, and it is to be remembered, that as other

Beasts are either all black, or all red, or all white, or all of one colour by nature, so also it is natu∣ral to Pea-cocks and Panthers, to have divers colours in them, for there are in Hircania Panthers with little round spots like eyes, both black, white, blew, and green, as both Solinus and Claudius te∣stifie, which caused Martial to write thus; Picto quod juga delicata collo Pardus sustinet. There is a land called Terra eremborum, inhabited by the Troglodytes and Sarazens in Lybia, where the upper * 1.2098 face of the earth is compared unto the Panthers skin, because through the heat of the Sun it is burned, and died as it were into divers colours; so that ye shall see divers spots of white, black, and green earth, as if it were done of purpose by the hand of man. The teeth of the Panther are like saws, as are also a Dogs and a Lions: their tongue of such incredible sharpness, that in licking it grateth like a file.

The females have four udders in the midst of their belly, the heart is great in proportion, because he is a violent Beast, terrifying man. There are many fissures in their feet. Their former feet have * 1.2099 five distinct claws or fingers, and their hinder-feet but four, for little ones among four-footed beasts have five fingers upon their hinder-feet: when they go, they hide their nails within the skin of their feet, as it were in sheaths, never bringing them forth but when they are in their prey, to the intent they should never be broken nor dulled. Their tails have no long hairs at the end like a Lions or Oxes; and the Leopard hath a wider mouth then the Pardal.

The female is oftener times taken then the male, the reason is given by Volaterran; because she is inforced to seek abroad for her own meat and her young ones. The place of their aboad is among the Mountains and Woods, and especially they delight in the tree Camphory. They raven upon flesh * 1.2100 both Birds and Beasts: for which cause they hide themselves in trees, especially in Mauritania, where they are not very swift of foot, and therefore they give themselves to take Apes, which they at∣tain by this policy: when they see the Apes, they make after them, who at their first approaching climbe up into the tops of trees, and there sit to avoid the Panthers teeth, for she is not able to fol∣low them so high, but yet she is more cunning then the Apes, and therefore deviseth more shifts to take them, that where nature hath denyed her bodily power, there she might supply that want by the gifts of the minde. Forth therefore she goeth, and under the tree where the Apes are lodged, she lyeth down as though she were dead, stretching out her limbs, and restraining her breath, shut∣ting her eyes, and shewing all other tokens of expiration. The Apes that sit on the tops of the tree behold from on high the behaviour of their adversary, and because all of them wish her dead, they more easily believe that which so much they desire, and yet dare not descend to make tryal. Then to end their doubts, they chuse out one from among them all, whom they think to be of the best courage, and him they send down as it were for an espy, to certifie all the residue: forth then he goeth with a thousand fears in his minde, and leapeth from bough to bough with no great hast, (for dread of an ill bargain:) yet being come down, dareth not approach high, but having taken a view of the counterfeit, and repressed his own fear, returneth back again: After a little space he descendeth the second time, and cometh nearer the Panther then before, yet returneth without touching him. Then he descendeth the third time, looking into his eyes, and maketh trial whether he draweth breath or no, but the Panther keepeth both breath and limbs immoveable, by that means im••oldning the Apes to their own destruction; for the Spie-ape sitteth down beside the Panther, and stirreth not: now when those which are above in the tree, see how their intelligencer abideth constantly beside their adversary without harm, they gather their spirits together, and de∣scend down in great multitudes, running about the Panther, first of all going upon him, and after∣wards leaping with great joy and exultation, mocking this their adversary with all their apish toys, and testifying their joy for her supposed death: and in this sort the Panther suffereth them to con∣tinue a great season, till he perceiveth they are throughly wearied, and then upon a sudden he leap∣eth up alive again, taking some of them in his claws, destroying and killing them with teeth and nails, till he have prepared for himself a rich dinner out of his adversaries flesh. And like as Ʋlysses en∣dured all the contumelies and reproaches both of his maids and Wives suiters, until he had a just oc∣casion given him of revenge, so doth the Panther the disdainful dealing of the Apes▪ whereupon came the proverb, Pardi mort••ni dissimulat, Thanaton Pardaleos hypo••rinetai, against a cunning dis∣sembling fellow; such a one as Brutu•• was, who counterfeited madness that he might get the Empire.

So great is the love of this Beast to all Spices and Aromatical trees, that they come over all the Mountain Taurus through Armenia and Silia, when the windes bring the savour of the sweet gum * 1.2101 unto them, out of Pamphilia from the tree Storax: whereupon lyeth this story; There was a cer∣tain Panther which was taken by King Arsaces, and a golden collar put upon his neck, with this in∣scription; Rex Arsaces Deo Nisaeo, that is, King Arsaces to the God Bacchus: for Bacchus was called Nisaeu••, of a City Nisae in India. This Beast grew very tame, and would suffer himself to be handled and stroked by the hands of men, until the Spring time that he winded the savour of the Aromatical trees, and then he would run away from all his acquaintance, according to his kinde, and so at last was taken in the neather part of the Mountain Taurus, which was many hundred miles distant from the Kings Court of Armenia.

We have shewed already how they love the gum of Camphory, watching that tree, to the end * 1.2102 to preserve it for their own use, and indeed as Aelianus saith: Admirab••lem quantam od••ris suavitatem o••et Pardalis, quam bene olendi praestantiam divino munere donatam, cum sibi propriam plane tenet, tam 〈◊〉〈◊〉 ••••tera animalia ejus hanc vim praeclare sentiunt: that is to say, The Panther or Pardal smelleth most

sweetly, which savour he hath received from a divine gift, and doth only feel the benefit of it himself, but also bewray it unto other Beasts: for when he feeleth himself to be hungry and * 1.2103 stand in need of meat, then doth he get up into some rough tree, and by his savour or sweet smell, draweth unto him an innumerable company of wilde Goats, Harts, Roes, and Hindes, and such other Beasts, and so upon a sudden leapeth down upon them, when he espyeth his conveni∣ent time.

And Solinus saith, that the sweetness of his savour worketh the same effect upon them in the open fields, for they are so mightily delighted with his spotted skin and fragrant smell, that they will alwayes come running unto him from all parts, striving who shall come nearest him to be satis∣fied with the sight, but when once they look upon his fierce and grim face, they all are terrified and turn away: for which cause the subtle Beast, turneth away his head, and keepeth that from their sight, offering the more beautiful parts of his body, as an alluring bait to a Mouse, and destroy them: and from hence there are some which are of opinion, that he receiveth his name Panthera, of congregating together all kinde of Beasts to look on him, for Pan signifieth all, and Theria signifieth Beasts. Albertus is of opinion, that the report of the Panthers savour or sweet smell * 1.2104 is but a fable, because (he saith) it is written as a Maxim among Philosophers, that Caetera. anima∣lia praeter hominem ne{que} suaviter ne{que} moleste odoribus affici, that is: That no creatures (man excepted) can be said to smell either sweetly or sowrely: and Theophractus writeth, Animal nullum penitus odo∣ratum est nisi qui•• dixerit Pardalin, belluarum censui bene olere, that is: There is no creature that can be said to be so odoriferous, except the Pardal seem to smell well to the scents of other Beasts: for it is cer∣tain, that there be some savours and smels which Beasts do follow and refuse, being led thereunto onely for the choise of their meat; for by their noses they choose that which is the convenient and agreeable to their natures, but that they should be drawn by any smells or savours meerly, and for no other cause but the pleasure of the scents, as it is a reasonable part in man, so it is unreasonable, to attribute the very same unto a Beast.

Yet herein by the favour of Albertus I dissent from him, for it being granted, which all men yeeld unto, that either the spots of his skin, which seem to be as many eyes as colours, or else the sweet favour which cometh from him is the occasion of the Beasts assembling about him; then it follow∣eth, that when he is from the earth, and lodged in a tree, and so not visible to the eyes of the beasts, if then I say they assemble about the tree wherein he is lodged, there is no cause to draw the Beasts unto him, but the attractive power of his sweet savour: and what want of reason can it be justly deemed, to say that Beasts love sweet savours, seeing both Albertus, and all other learned men that I know, do confidently affirm, that many wilde Beasts do forsake their meat to hear musick; and also the Badger doth forsake his own den when he perceiveth the Fox hath emptied his belly therein.

Therefore I will conclude this point with admiration of the work of the Creator, to consider how wisely he hath disposed his goodness, and how powerfully he communicateth the affections of his divinity even unto brute Beasts, who doth not distinguish them asunder only by their outsides and exterior parts, nor yet by their insides and qualities of their mindes, but also by the air they draw in, and the savour they send forth.

Among all kindes of Beasts the male is most couragious and fierce, except in Bears and Panthers, for the female Panther is more generous then the male. At the time of their lust, they have very pe∣culiar * 1.2105 voices, which caused the Poet to write thus▪

Panther caurit amans, Pardus hiando felit.

At the sound of those voices other Beasts come about them, as both Lions, Lionesses, Wolves, and Thoes. They never bear above once, because when the young ones begin to stir in the dams belly, and gather strength for birth, they cannnot tarry the just time of their delivery, but tear out the womb or bag wherein they lie with the sharpness of their nails, and therefore their dam is forced for the avoiding of pain to cast them forth of the womb both blinde and deformed, which yet she nourisheth tenderly, but afterwards can never conceive again, by reason that her womb is so torn with the claws of her first whelps, that it is not able to retain to perfection the received seed of the male.

Panthers live together in flocks or heards, and greatly delight in their own kinde, but in no other * 1.2106 that I know, and therefore I wonder from what Author Isidorus wrote. Panther omnium animaltum 〈…〉〈…〉icus est excepto Dracone; That the Panther is friendly to all Beasts except the Dragon. It was not in vain, that the Poets feigned the Nurses of Bacchus to be turned into Panthers, and that they de∣voured Pentheus▪ because he railed upon Bacchus▪ for as a Lion doth in most things imitate and re∣semble the very nature of Man, so after the very self same manner doth the Panther of a Woman, for it is a fraudulent, though a beautiful Beast, or (as Adamantius writeth) anther•• ingenium molle est, eff••••minatum, iracundum, insidiosum, & fraudulentum, timidum s〈…〉〈…〉l & audax, his moribus corporis etiam forma resp••••dit: that is; The disposition of the Panther is wanton, effeminaco, outragious, treache∣rous, * 1.2107 deceitful, fearful, and yet bold: and for this occasion, in holy Scriptures it is joyned with the the Lion and the Wolf, to make up the triplicity of ravening Beasts: and therefore also we read, that the wisest among the Egyptians, when they will signifie a cunning man covering the secret corruption and evil disposition of his minde, pretending good, and yet intending evil, they picture

a Panther; for we have shewed already, how he doth cover both his head and his body to take his prey.

This Beast is never so tamed but that he falleth into his wilde fits again. Their love to their young * 1.2108 ones is exceeding great, for if at any time while they are abroad to forage, they meet with Hunters that would take them away, they fight for them unto death, and to save them from blows, interpose their own bodies, receiving mortal wounds, but if they finde their young ones taken out of their den in their absence, they bewail their loss with loud and miserable howling.

Demetrius the Philosopher, relateth this story of a Panther, that say in the high way to meet with a man to help her young ones out of a ditch or deep pit wherein they were fallen, at length there appeared in her sight the father of Philinus a Philosopher, who presently began to run away assoon as he saw the Beast, but the poor distressed Panther rowled after him in humble manner, as though she had some sute unto him, and took him lightly by the skirt of his garment with one of her claws: the man perceiving that she gave suck by the greatness of her Udders hanging under her belly, began to take pity upon her, and layed away fear, thinking that indeed which happened, that her young ones were taken from her by one means or other; therefore he followed her, she draw∣ing him with one of her feet unto the cave whereinto her young ones were fallen, out of which he delivered them to the mother as ransome for his own life, and then both she and the young ones did follow him rejoycing, out of the danger of all Beasts, and out of the Wilderness, dismissing him without all manner of harm, which is a rare thing in a man to be so thankful, and much more in a Beast: and unto this story of their love and kindeness to their young ones, I may add another, wor∣thy to be remembred out, of Aelianus:

There was (saith he) a man which brought up a tame Panther from a whelp, and had made it so gentle, that it refused no society of men, and he himself loved it as if it had been his wife. There * 1.2109 was also a little Kid in the House brought up tame, of purpose to be given unto the Panther when it was grown to some stature or quantity, yet in the mean season the Panther played with it every day: at last it being ripe, the Master killed it, and said it before the Panther to be eaten, but he would not touch it, whereupon he fasted till the next day, and then it was brought unto him again, but he refused it as before; at last he fasted the third day, and making great moan for meat, according to his usual manner, had the Kid laid before him the third time; the poor Beast seeing that nothing would serve the turn, but that he must either eat up his chamber-fellow, or else his Master would make him continually fast, he ran and killed another Kid, disdaining to meddle with that which was his former acquaintance, yea though it were dead; herein excelling many wicked man, who do not spare those that have lived with them in the greatest familiarity and friendship, to undo and over∣throw them alive for the advancement of themselves.

We have said already, that they most of all resemble Women, and indeed they are enemies to all * 1.2110 creatures. The Leopards of Barbary do little harm to men that they meet, except they meet them in some path way where the man cannot decline the Beast, nor the Beast the Man, there they leap most fiercely into his face, and pull away as much flesh as they can lay hold upon, and many of them with their nails do pierce the brains of a man.

They use not to invade or force upon flocks of Sheep or Goats, yet wheresoever they see a Dog, * 1.2111 they instantly kill and devour him. The great Panther is a terror to the Dragon, and so soon as the Dragon seeth it, he flyeth to his cave. The lesser Panthers or Leopards do overcome Wolves be∣ing single, and hand to hand as we say, but by multitude they over-master and destroy him, for if he endevour to run away, yet they are swifter and easily overcome it.

There is also great hatred and enmity betwixt the Hyaena and the Panther, for in the presence of * 1.2112 the Hyaena, the Pardal dareth not resist; and that which is more admirable, if there be a piece of an Hyaenas skin, about either man or beast, the Panther will never touch it, and if their skins after they be dead be hung up in the presence of one another, the hair will fall off from the Panther; and therefore when the Egyptians would signifie how a Superiour was overcome by a Inferiour, they picture those two skins. If any thing be anointed with broath wherein a Cock hath been sodden, * 1.2113 neither Panthers nor Lions will ever touch it, especially if there be mixed with it the juyce of Garlick.

Leopards are afraid of a certain tree called Leopardi-arbor, Leopards-tree. Panthers are also * 1.2114 afraid of the skull of a dead man, and run from the sight thereof: yet it is reported, that two year before the death of Francis King of France, two Leopards, a male and a female were ••et escape in France into the Woods, either by the negligence or the malice of their Keepers, that is, a male and a female, and about Orleance tore in pieces many men and women; at last they came and killed a Bride, which was that day to have been marryed, and afterward there were found many carkases of Women destroyed by them, of which they had eaten nothing but only their breasts: Such like things I might express many in this place, whereby the vengeance of Almighty God against man-kinde for many sins▪ might seem to be executed by the raging ministery of wilde, savage, and un∣gentle Beasts.

For this cause we read in ancient time how the Senators of Rome gave laws of punishment, against * 1.2115 them that should bring any Panthers into Italy, especially any African Beasts: and the first that gave dispensation against those laws was Cneius Aus••••ius the peoples Tribune, who permitted them for the sake of the Cir••••ns••an games: and then Sta〈…〉〈…〉 in the office of his aedility brought also in an hundred and fifty: After him Po••••pey the great, four hundred and ten, and lastly Augustus that ever

remembred and renowned Emperor, four hundred and twenty. Thus laws which were first made by great men and good Senators, for the safety of the common-wealth, became of no great value, because as great or greater then the Law-makers, had a purpose to advance themselves by the practise of those things which law had justly forbidden: for if those decrees had stood effectual, as the victorious Champions had lost that part of their vain triumphs, so many people had afterward been preserved alive, who by the cruelty of these Beasts were either torn in pieces, or else received mortal wounds.

It was not in vain that the blessed Martyr of Jesus Christ Ignatius, who was afterwards torn in pieces by wilde Beasts at Rome, did write thus in his Epistle to the Roman Christians concerning his handling by the Roman Souldiers, as he was brought prisoner out of Syria to Rome. A Syria Romam as{que} cum bestiis depugnoper terram & mare, die nocteque vinctus cum decem Leopardis, hoc est cum militari cu∣s••odia, qui ex beneficiis deteriores fiunt. From Syria (saith he) to Rome I have fought with Beasts, be∣ing night and day held in bondage by ten Leopards, I mean ten Souldiers, who notwithstanding many benefits I bestowed upon them, yet do they use me worse and worse: and thus much for the cruelty of Panthers and Leopards.

We have shewed already how they become tame, and are used in hunting, unto which discourse * 1.2116 (somewhat out of the place) I will adde a true narration of two Panthers or Leopards nourished in France for the King, whereof one was of the bigness of a great Calf, and the other of a great Dog, and that on a day the lesser was brought forth for the King to behold how tame and tractable he was, and that he would ride behinde his Keeper upon a cloth or pillow being tyed in a chain: and if a Hare had been let loose in his presence, and he turned down to her, within a few jumps or leaps he would attain and take her. When the Keeper was to take up the Leopard again, he did come to him backward, lest if he should see his face, he should leap upon him and wound him, (for as we have said they are angry being chafed, and are ready to fly into the Hunters face) therefore he turneth his face away from him, and betwixt his legs reacheth him a piece of bread or flesh, and so he gently taketh him into his chain and collar again, leading him away to his house, and assoon as the man was mounted the Beast also knew his seat, and leaped up after him.

And the same party also related, that when as a Lion was turned forth to a Bull, the Lion very quietly without stirring lay down and did no harm, or offer any violence or combate with the Bull: but afterward when as the two Leopards were turned forth to the same Bull, they instantly ran and took the Bull by the throat, and without all doubt they had strangled and pulled out his throat, (had not their Keepers which had long chains tyed about their necks in their hands) restrained and pulled them off again. By this may be conjectured how great is the rage of the wilde and untamed Leopards and Panthers, seeing the tame and gentle are so cruel; and therefore the Lord in the Prophets did most wisely compare the siege of the Assyrians about Jerusalem to a Leopard, watching at the gates of the City to destroy all that came out thereat.

Having thus discoursed of the nature, parts, kindeness, love, and hatred of these Beasts in general, * 1.2117 it now followeth to express the best means to avoid and destroy them, that so we may not only know our enemy, but also learn the way to overmatch and curb him.

There is a kinde of Henbane which is called Pardalianches or Libbard-bane, which the Inhabitants * 1.2118 of Pha••nacus, and the Mount Ida, were wont to lay in the Mountains for the destroying of Leopards, Pardals, and Panthers. This herb is not much known at this day, yet I take it to be the same which groweth in many places of France, and Savoy, and it is called Tora, by the root thereof beaten to powder, and stopped up in flesh, not only Beasts, but also Wolves and Swine, as wilde Boars are de∣stroyed if they tast thereof: when the Beast perceiveth himself poysoned, presently he seeketh for mans dung, for without that he cannot be delivered; wherefore the Hunters do also place near un∣to it some vessel of it hanging in a tree, with the mouth or way open that leadeth into it, whereinto the greedy Beast leapeth, and being in, cannot get forth again but rather dyeth with hunger, or else is * 1.2119 taken and killed; or else the vessel is hanged up so high, that the Beast by straining himself to leap into it, and get his desired medicine, (but all in vain) spendeth out the time of his recovery till the poyson hath throughly corrupted his body, and every part and member, for otherwise so great is the life, spirit, and stomach of this Beast, that he will fight and not yeeld to his adversary, although his guts and intrails hang about his legs out of his belly.

Therefore the Panthers of H••reania do more often perish by poyson then by other violence of Swords, Spears, or Dogs: for by this poyson the Beast many times falleth to such a looseness of his belly, and withall such a weakness thereby, that he is taken alive. Likewise in Armenia there are cer∣tain Fishes which are poyson to Lions, Bears, Wolves, Lynces, and Panthers, the powder of this fish the Inhabitants out into the sides and flesh of their Sheep, Goats and Kyds, without all harm to these beasts; but if the Panthers or any ravening Beast come and devoure any of those Sheep so dressed, presently they die by poyson.

When they are hunted and forced in the presence of the Hunters, then they leap directly unto their heads, and therefore the Hunter taketh great care both of his standing and also of holding his spear, for if he receive not the Panther in his leap, and gore him to the heart, or else otherwise wound him mortally, he is gone, and his life is at an end. Oppianus also sheweth, that he is taken as Lions are, especially by these means following; for when the Hunters perceive the way or path which he useth to his water, therein they make a deep ditch (but not so great as they make for a Lion) wherein they erect a woodden pillar or great post, unto that they tie certain engins, and

withall a male little Dog, whose stones or tender cods they binde with some string or cord, so as the young beast may whine and cry for pain, by which voyce he inviteth and calleth the Panther to his destruction: For the greedy beast winding the voice of the Dog, bestirreth himself to meet with his desired prey or booty; at last finding the ditch, and seeing the Dog down, he leapeth, where the engins take present hold upon him and destroy him; and so he describeth the same means to take great fishes by the sight of little fishes swimming in a Net.

In hunting of wilde beasts the wary Wood-man must make good choice of his Horse, not only for the metal and agility which are very necessary; but also for the colour, as we have already * 1.2120 expressed in the story of the Horse: for the gray Horse is fittest for the Bear, and most terrible to him; the yellow or fire colour against the Bore; but the brown and reddish colour against the Panther.

The Moores also use other devises to take Panthers and all such noisome beasts, they enclose in a little house certain rotten flesh, which by the savour thereof when it stinketh, draweth the wilde beasts unto it: For they make a dore, or a gate of reeds unto the said house, through which the fil∣thy smell breaketh out and disperseth it self into the wide air; presently the wilde beasts take it up, and follow it with all speed they can, for there is not any Musk or other sweet thing wherewithal men are so much delighted, as ravening beasts are with the savour of carrion: therefore like an amorous cup it draweth them to the snare of perdition: for beside the rotten flesh, they erect many engins and unavoidable traps, to snare in the beast when he cometh to raven.

The Christians of Africk did institute a general hunting of Leopards, inclosing the ends of the ways through which the beasts were to pass: The Leopard when he was stirred ran to and fro di∣stracted, because in all his passages he found Horse-men ready to resist him, neither left they any way for him to escape: at length wearyed with many windings, turnings, and provocations, the Horse-men might easily come unto him and pierce him with their spears: but if it fortuned that the Leo∣pard escaped, and brake away from the Hunters; then he at whose corner he brake forth, was bound by ancient custome to make the residue a dinner or banquet.

Among the Chaonians, there was a certain young Nobleman which loved a Virgin called Anthippe, the which two lovers were walking together a good season in a Wood; It happened while they were there, that Cichyrus the Kings Son prosecuted a Pardal in hunting, which was fled into that Wood, and seeing him, bent his arm against him and cast his Dart; the which Dart missed the mark and killed the Virgin Anthippe, the young Prince thought that he had slain the beast, and therefore drew neer on Horse-back to rejoyce over the fall of the game, according to the manner of Hunters; but at his approach he found it far otherwise, for in stead of the effusion of the bloud of a beast (that which was more lamentable) his right hand had shed the bloud of a Virgin: For when he came to them he saw her dying and drawing her last breath, and the young man held his hand in the wound to stanch the bloud: for sorrow whereof he presently fell distracted in his minde, and ran his Horse to the top of a sharp Rock, from whence he cast down himself headlong and so perished.

The Chaonians after they understood this fearful accident, and the reason of it, compassed in the place where he fell with a wall, and for the honour of their dead Prince builded a City where he lost his life, and called it Cichyrus after his own name.

Leopards and Panthers do also love Wine above all other drink, and for this cause both Bacchus * 1.2121 was resembled to them, and they dedicated to him: Bacchum tauro assimilant & Pardali, quod homines ••brii belluarum istarum ingenia referant, & omnia violenter agant, quidam enim iracundi fiunt Taurorum instar, & pu••naces feri{que} ut Pardales, saith Plato in his second Book of laws, they resemble and compare Bacchus to a Bull, or Pardal, because drunken men in all their actions do imitate the disposition of these wilde beasts, both in their folly and violence: For some of them are wrathful like Bulls, and some of them wilde apt to fight, like Pardals: Bacchus was also called Nebrides, because he wore the skin of a Hinde-calf, which is spotted almost like a Panther: and therefore a fearful man, or a drunken, variable and inconstant man, is said to wear a skin of divers colours, but the chief cause why Panthers were dedicated to Bacchus, was for their love of Wine; for all Writers do constantly and with one consent affirm, that they drink Wine unto drunkenness: the manner and end thereof is elegantly described by Oppianus in this sort: When the Inhabitants of Lybia do observe some little fountain arising out of the sand, and falling down again, (as in the manner of small Springs which cannot encrease into great Rivers) whereat the Panthers and Pardals use to drink early in a morning, before it be light; after they have been at their prey in the night time, the Hunters come and pour twenty or thirty pitchers of old sweet Wine into the said Fountain, then a little way from it they lie down and cover themselves with clothes, or with straw, for there is no shelter either of tree or bushes in that Countrey.

In the morning the Panthers ardently thirsting, and being almost dead for want of drink, come unto the same fountain, and tasting of the Wine drink thereof great aboundance, which presently falleth to work upon their brains, for they begin first of all to leap and sport themselves, until they be well wearyed, and then they lie down and sleep most soundly, at which time the Hunters that lye in wait for them, come and take them without all fear or perill: Thus far Oppi∣anus.

Concerning the use of their several parts, I finde little among the ancients, except of their skin * 1.2122 for the foot-men and ancient Souldiers of the Moores did not only wear them for garments, but also

slept upon them in the night time. The Shepheards of Aethiopia, called Agriophagi do eat the flesh of Lions and Panthers, although it be hot and dry.

The Medicines of the Panther, or Leopard.

If the skin or hide of a Leopard being taken and flead, be covered or laid upon the ground, there * 1.2123 is such force and vertue in the same that any venemous or poysonsome Serpents dare not approach into the same place where it is so laid. The flesh of a Panther being roasted or boiled at the fire, and * 1.2124 smelled by any one which is troubled with the Palsie, or shaking in the joynts, as also by them which are troubled with the beating and continual moving or turning of the heart, is a very profitable and excellent remedy for the same.

The same fat or sewet of a Leopard being mixed or mingled with the Oyl which proceedeth from the Bay-tree, and then mollified both together, and so anointed upon any one which is troubled with the scurse or mangy, the scabs whereof doth cut or pierce the skin, doth presently and with∣out any grief or pain cure the same. The twigs of a Vine-tree being dryed and beaten into small * 1.2125 dust or powder, and mingled together with the fat or grease of a Leopard, and so anointed upon the face of any one who is grieved with akings and swelling thereon, will not only cure and heal the same without any pain or sorrow, but also preserve the same free from blemishes in the time of healing. The grease also of a Leopard by it self, being anointed upon the head of any one who doth shed or cast his hair, or is troubled with the Foxes evill, doth immediately help and cure the same. The bloud of a Panther being anointed upon the veins or sinews of either man * 1.2126 or woman who is grieved with any swelling or akings therein, is very profitable and curable to expel the same away. The brains of a Leopard being mingled with a little quantity of the wa∣ter which is called a Canker, and with a little Jasmine, and so mixed together and then drunk, doth mitigate the pain or ach of the belly. The brains of the same beast being mixed with the juyce of a Canker, and anointed upon the genital of any man, doth incitate and stir him up to lechery, but the marrow which cometh from this beast, being drunk in Wine doth ease the pain or wring∣ing of the guts and the belly. The gall of a Panther being received into the body either in meat or drink, doth instantly and out of hand kill or poyson him which doth so receive it. The right stone of a Leopard being taken of a woman of a far spent age, doth restore unto her, her menstrual purgation being ceased, and doth make her to purge, if she doth heartily receive her meat more often.

Of the POEPHAGUS.

THere is a beast in India called Poephagus, because he feedeth upon herbs and grass like a Horse, whose quantity he doth exceed double, for he is twice so big, his tail is most thick and black, the hairs whereof are thinner then the hairs of a mans head: and therefore Indian women make great account of them, for with them they binde up their own hair, platting it, and folding it in curious manner, every hair is two cubits in length, and upon one root twenty or thirty of them grow together: this great beast is one of the fearfullest creatures in the world; for if he perceive himself to be but looked at of any body, he taketh him to his heels as fast as he can go, and yet al∣though his heart be light, his heels be heavy, for saith my Author, Magis studiose quam celeriter fugam peragit. That is, He hath a good will to run apace, but cannot perform it: but if he be fol∣lowed upon good swift Horses, or with nimble Dogs, so as he perceiveth they are near to take him, and he by no means can avoid them, then doth he turn himself, hiding his tail, and looketh upon the face of the Hunter with some confidence, gathering his wits together, yet in fear∣ful manner, as it were to face out his pursuer or hunter, that he had no tail, and that the re∣sidue of his body were not worth looking after: but while he standeth staring on his Hunter, another cometh behinde him and killeth him with a Spear, so they take off the skin and tail, and throw away the flesh as unprofitable, for the other recompense their labour for their pains. Volaterranus relateth this a little otherwise, and saith that the beast biteth off his own tail, and so delivereth himself from the Hunter, knowing that he is not desired for any * 1.2127 other cause.

Nicolaus Venetus an Earl, writing of the furthest part or Province of Asia, which he calleth Maci∣num, * 1.2128 and I think he meaneth Serica, because he saith it lyeth betwixt the Mountains of India and Cathay, there are a generation of white and black Oxen which have Horses tails, but reaching down to their heels, and much rougher. The hairs whereof are as thin as the feathers of flying birds, these he saith are in great estimation; for the Knights and Horsemen of that Countrey do wear them upon the top of their lances and spears for a badge or cognizance of honour, the which I thought fit to be remembred in this place, because I take them to be either the same with these Indian beasts, or very like unto them.

The Porcuspine or Porcupine.

[illustration]

I Cannot learn any name for this Beast among the Hebrews, and therefore-by probability it was * 1.2129 unknown to them: The Graecians call it Ac••nthocoiros and Hystrix, that is sus setosa a hairy, or bristly, or thorny Hog for their quils which they bear upon their back, are called both ••ili, Is〈…〉〈…〉ae, villi, pinn••, ac••l••i, and spin〈…〉〈…〉 that is, both hairs, bristles, rough hair, pins, prickles, and thorns. The Arabians, call it Adal••ull and Aduaibul▪ Ad••bul, Adulbus•• and some 〈◊〉〈◊〉, which by Avicen and his Glossographer, is defined to be 〈◊〉〈◊〉 Ericius habens spinas 〈◊〉〈◊〉, an Hedghog•• of the Mountain, having quils or thorns upon his ba••k which he shooteth off at his pleasure. The Grae∣cians * 1.2130 at this day call it 〈◊〉〈◊〉 which is derived or rather corrupted of 〈◊〉〈◊〉. The Italians call him Porco-spinoso and Histric•• or Ist••ice, without an Aspiration▪ the Spaniards, 〈…〉〈…〉 the French, Porc-espic▪ the I〈…〉〈…〉ans, Porscospino▪ and Mor••kas••wiiniia▪ imitating therein the Germans▪ which call a Sea-hog, Ein▪ M••••rsch••••yn: The Germans in some places call it ••ar••n and in other places Dornsch〈…〉〈…〉, that is a Thorny-hog, by a feigned name in imitation of other Nations, and also Porcopick following the Italians, Spaniards, French, English, and Illyrians: I will not stand to consute them, who write that this Beast is a Sea-breast, and not a Beast of the land, nor yet those that make question whether it be a kinde of Hedge 〈◊〉〈◊〉 not for without all controversie, as the Arabians, Pliny, Albertus, Bellunensis, and other do affirm, the vulgar Hedge-hog, is Ericius Sylvestris, and the Porcupine Ericius Montanus.

These are bred in India and Africk, and brought up and down in Europe to be seen for mony: Likewise about the City Cassem in Tartaria, by the sight of one of these it appeared, that it was three foot long, the mouth not unlike to a Hares but with a longer slit or opening: so also the head of the same similitude, the ears like to the ear•• of a man; the fore-feet were like the feet of a Badger, and the hinder-feet like the feet of a Bear: it hath a mane standing up in the upper part right or direct▪ but hollow or bending before: Upon the bunches of his lips on either side of his mouth, there groweth forth long black bristles. The general proportion of his body is like a Swines, and they never exceed the stature of a Swine of half a year old.

The four formost teeth hang over his lips, and that which is most admirable in him, the Quills or Thorns growing upon his back in stead of hair, he useth for hands, arms, * 1.2131 and weapons.

They first grow out of the back and sides, which are of two colours▪, that is parly black, and partly white, which whensoever he pleaseth, he moveth to and fro like as a Peacock doth his tail: they grow in length two, three, or four hands breadths, they stand not in any confused order of colours, but in well formed distinguished ranks, being sharp at the points like a knife: When they are hunted the Beast stretcheth his skin, and casteth them off, one or two at a time, ac∣cording to the necessity upon the mouths of Dogs, or legs of the Hunters that follow her, with such violence, that many times they stick into trees and Wood, wherefore Solinus writeth thus, and also Paulus Venetus; Cum capiuntur, spinis suis saepe homines, & canes laedunt 〈…〉〈…〉nam canes in eos pro∣vocati, adeo irritant feras illas, ut simul concurrentes terga sua quibus spina innituntur vehementer commoveant, at{que} in viciniores homines, & canes vibrent. That is to say, When they are taken they many times hurt both Dogs and men, for when the Dogs being provoked by them, run upon the backs which bear the quils, they are so far stirred, that they cast them off upon all that stand near them, and therefore they fight flying.

The Hunters to save their Dogs do devise engins and traps wherein to take them; besides the quills that grow upon their backs, they have also some upon their heads and necks, which they never cast off, but keep them on as a Horse doth his mane. The pilgrims that come yearly from Saint James of Compostella in Spain, do bring back generally one of these quils in their Caps, but for what cause I know not. The pace of this Beast is very slow and troublesome unto it, and therefore * 1.2132 it is hardly drawn out of his den, which it diggeth like a Badger, from which it never goeth far, but feedeth upon those things which are near unto it: It is a filthy Beast, smelling ranck because it liveth so much in the earth, being wilde it never drinketh, and I think it eateth Apples, Roots, and rindes of trees, and peradventures Snail, and such reptile creatures, but being tamed, it eateth all kinde of fruit, likewise bread, P••e-crust, and such things broken small. It drinketh also water, but above all other, Wine mingled with water: In the day time it sleepeth, and in the night time it waketh, by which we gather, that being wilde it feareth the light, and therefore travelleth in the night time for his meat and living. It is a general live creature, and begetteth other in his own kind: the female bearing the young ones in her belly, as long time as a Bear, that is, thirty days; and also it hideth it self four moneths in the Winter time, like a Bear, but whether for cold or any other cause the Authors do not express.

In my opinion for cold rather then for any other reason, although there be some that affirm it lyeth hid in the Summer time, and cometh abroad in the Winter time, contrary to the course of all other Beasts, and therefore such a Paradox doth want the testimony of some credible Writers, which should affirm it upon their own experience, or else it were requisite to bring sufficient rea∣sons to lead their Readers to believe it, but neither of both is discharged by them, and th〈…〉〈…〉 it is safer for us to follow Aristotle and Pliny, who hold the first opinion, then Albertus and A〈…〉〈…〉ola who encline to the later. In all other things▪ both of their lying hid▪ of their procreation, o〈…〉〈…〉he comming out of their cave and nourishing their young ones, they imitate the manners and con∣ditions of Bears.

Concerning the use of their parts, I finde none but only of their quils, for with them it is said, if men scrape their teeth they will never be loose, likewise women were wont in ancient time to use them for parting asunder their hair in the top of their crowns.

The flesh of this Beast is like a Hedge-hogs, neither very natural for meat and nourishment, * 1.2133 nor yet very medicinable: yet it is said to help a weak and over-burthened stomach, to procure looseness of the belly, and to diminish all Leprosies and scabbed Exulcerations and pustules: Being salted it is is good against the Dropsie, and also very profitable, as Platina writeth, to be eaten by them that cannot contain urine in their beds: yet the Gracians attribute no such quality unto this, but to help the stomach and loosen the belly, they attribute to the Sea-hog; and against the leprosie, scabs, and incontinency of urine to the Hedge-hog; but peradventure the saying of Pliny, (Quae de Herinace is dicuntur o〈…〉〈…〉 tanto magis valebunt in Histrice) leadeth them to attribute these things to the Porcuspine. The powder of their quils burnt, drunk or eaten in meats or broth, doth promote and help conception: Thus saith Avicen, and herewithall I conclude this short discourse of the Hedg-hog.

Of the Reyner, or Rainger.

[illustration]

THis Beast is called by the Latines, Rangifer; by the Germans, Rein, Reiner, Raineger, Re∣insither; * 1.2134 by the French, Raingier, and Ranglier; and the later Latines call it Rei〈…〉〈…〉. It is a Beast altogether unknown to the ancient Graecians and Latines, except the Ma∣chlis that Pliny speaketh of be it: But we have shewed already in the story of the Elk, that, Alces and Mhlis are all one. This Beast was first of all discovered by Olam Magnus, in this

Northern part of the world, towards the pole Artique, as in Norway, Swetia, Scandinavia, at the first sight whereof he called it Raingifer, quasi Ramifer, because he beareth horns on his head like the boughs of a tree. The similitude of this Beast is much like to a Hart, but it is much bigger, stronger, and swifter. It beareth three orders or rows of horns on the head, as by the direction of Valenti∣nus Gr••vius, and Benedictus Martinus are here expressed.

This Beast changeth his colour according to the time of the year, and also according to the * 1.2135 quality of the place wherein he feedeth, which appeareth by this, because some of them are found to be of the colour of Asses, and shortly after to be like Harts. Their breast is full of long bristles, being rough and rigid through the same. The legs hairy, and the hoofs hollow, cloven, and move∣able, which in his course he spreadeth abroad upon the deepest snows, without pressing his foot-steps far into them: and by his admirable celerity he avoideth all the wilde Beasts which in the Val∣lies lie in wait to destroy him. He beareth very high and lofty horns, which presently from the root branch forth into two stems or pikes, I mean both the horns severally into two, which again at the top disperse themselves into pikes like the fingers of ones hand; In the middle of the horse there is a little branch standeth out like a knob, or as a huckle in the hinder-part of a Beasts leg, from thence again they ascend upwards a great heighth, and do grow abroad at the top, where they are divided like the palm of a hand.

The horns are white, distinguished with long apparent veins, differing both from the horns of Elks, and the horns of Harts, from Elks in height, and from Harts in breadth, and from them both in colour and multitude of branches: When he runneth he layeth them on his back, for when he stands still, the lowest branches coming forth of the roots of the horns, do almost cover his face with these lower branches.

In the Winter time when he is athirst, and cometh to the frozen waters he breaketh the ice: be∣ing wilde he liveth upon such fruits as he findeth in the Woods, especially the gum that cometh * 1.2136 out of the Trees, and also the moss that groweth upon them, making himself shadowed dens and resting places in the Mountains: but in the deepest cold weather he cometh into the Mountains of Norway, towards Mosiberg, and other hills. He is taken by the Countrey people for private uses, for he is profitable after he is tamed, both for the plough and travails in journies. The people cal∣led Lappi, or Lappones; do use them in stead of Horses and Oxen, for they have a kinde of Cart made in form and fashion of a fishers boat whereunto they, join these Beasts to draw them, and the Carter hath a convenient seat fitted for him on the fore-part thereof, wherein he sitteth with his legs fast tyed to the Cart, to the intent he be not cast off when the Beast runs speedily: he carryeth the reins whereby he governeth them in his left hand, and in his right hand a staffe, wherewithall he sustaineth

[illustration]

the Cart, when it is in danger of falling, and in this course they will continue indefatiga∣bly twenty German miles a day which is more then threescore English miles. At night when the Beasts are unyoaked, of their own ac∣cord, without guide or leader they will go to their feeding places, or accustomed sta∣bles. It is a very sociable creature, for they do live together in herds above a thousand in a flock, whereunto it may be the Lord al∣luded in the 50. Psalm, when he said bv the mouth of Asaph, All the Beasts of the field are mine, and the flocks of thousands which run wilde on the hills. The females want horns, and their milk is the greatest part of food to those Northern people: they have been seen at Auspurge in Germany sadled and bridled, for in their travails they need not have any provender carryed with them, for if ye turn them out in the midst of the Winter, they finde certain roots and moss under the snow whereof they eat, and con∣tent themselves. Their best food is grass. They are used both in Muscovia, Polonia, Bohemia, Scandinavia, and Massovia, yet they can endure no heat, for being brought into Bohemia they dy.

Their Carts which they draw must be made with a sharp edge at the bottom like a boat or ship as we have said already, for they are not drawn upon wheels, but like drays and sleads upon the earth. There was a Lapponian which brought one of these into Germany in December, & he professeth he never felt so much heat of the Sun in all his life, as he did at that time, which is our coldest time in the year, and therefore how great is the cold which both men and Beasts endure in that Countrey?

The horns of these Beasts are to be seen both in Berne and at Auspurge in Germany; the feet are some-what white, being rounder then a Harts feet, and more cloven or divided, wherefore at some times one part of his hoof may be seen upon a stone, while the other part resteth upon the earth, and in the upper part of the hoof where it beginneth to be cloven near the leg, there is a certain thick skin or membrane, by vertue whereof the foot may be stretched in the division without harm or pain to the Beast.

[illustration]

The King of Swetia had ten of them nourished at Lappa, which he caused every day to be driven unto the Mountains into the cold air, for they were not able to endure the heat. The mouth of this Beast is like the mouth of a Cow, they many times come out of Laponia into Swetia, where they are wonderfully annoyed with Wolves, but they gather themselves together in a ring, and so fight against their enemies with their horns. They are also in their own natural Countrey annoyed with Gulons, and generally all Beasts that live upon the spoil of flesh, are enemies unto them, and desire to destroy and eat them. In their pace, both slow and speedy, the articles of their lags make a noise like the cracking of Nuts. There was one of these Beasts given unto the Duke of Sax〈…〉〈…〉y; in the year of our Lord 1561. In Scandivania they use them for the carriage of metals, drawing of Chariots and riding, and the nerves of them when they are dead make bows, and for want of nails, they do fasten planks and boards together.

Of the RHINOCEROS.

WE are now to discourse of the second wonder in nature, namely of a Beast every way ad∣mirable, both for the outward shape, quantity, and greatness, and also for the inward courage, * 1.2137 disposition and mildeness. For as the Elephant was the first wonder, of whom we have already discoursed; so this Beast next unto the Elephant filleth up the number, being every way as admira∣ble as he, if he do not exceed him, except in quantity or height of stature; And being now come to the story of this Beast, I am heartily sorry, that so strange an outside, as by figure you may per∣ceive, yeelding no doubt through the Omnipotent power of the Creator, an answerable l••st de, and infinite testimonies of worthy and memorable vertues comprized in it, should through the ig∣norance of men, lie unfolded and obscured before the Readers eyes: for he that shall but 〈◊〉〈◊〉 our stories of the Apes, of the Dogs, of the Mice, and of other small Beasts, and consider how large a treatise we have collected together out of many Writers, for the illustration of their natures and vulgar conditions, he cannot chuse but expect some rare and strange matters, as much unknown to his minde about the story of this Rhinoceros, as the outward shape and picture of him, appeareth rare and admirable to his eyes: differing in every part from all other Beasts, from the top of his nose to the tip of his tail, the ears and eyes excepted, which are like Bears. But gentle Reader, as thou art a man, so thou must consider since Adam went out of Paradise, there was never any that was able perfectly to describe the universal conditions of all sorts of Beasts; and it hath been the counsel of the Almighty himself, for the instruction of man, concerning his fall and natural weakness, to keep him from the knowledge of many divine things, and also humane, which is of Birds and Beasts, Fishes and Fowl, that so he might learn the difference betwixt his generation, and his degeneration, and consider how great a loss unto him was his fall in Paradise; who before that time knew both God himself and all creatures; but since that time neither knoweth God as he should know him, nor himself as he shall know it, nor the creatures as he did know then.

[illustration]

But for my part which write the English story, I acknowledge that no man must look for that at my hands, which I have not received from some other: for I would be unwilling to write any thing untrue, or uncertain out of mine own invention; and truth on every part is so dear unto me, that I will not lie to bring any man in love and admiration with God and his works, for God needeth not the lies of men. To conclude therefore this Preface, as the Beast is strange and never seen in our Countrey, so my eye-sight cannot add any thing to the description: therefore hearken unto that which I have observed out of other writers.

First of all that there is such a beast in the world, both Pliny, Solinus, Diodorus, Aelianus, Lampridi∣us, * 1.2138 and others, do yeeld irrefragable testimony. Heliogabalus had one of them at Rome. Pompey the great, in his publick spectacles did likewise produce a Rhinocerot (as Seneca writeth.) When Au∣gustus rode triumphing for Cleopatra, he brought forth to the people a Sea-horse and a Rhinocerot, which was the first time that ever a Rhinocerot was seen at Rome (as Coel••••s writeth.) Antonius Pius the Emperor, did give many gifts unto the people, amongst which 〈…〉〈…〉oth Tygers and Rhinoce∣rots (saith Julius Capitolinus in his life.) Martial also celebrateth an excellent epigram of a Rhinoce∣rot, which in the presence of Caesar Domitian did cast up a Bull into the air with his horn, as if he had been a Tennice ball, the Epigram is this;

O quam terribiles exarsit pronus in iras, Quantus erat cornu, cui pila Taurus erat!

Lastly to put it out of all question, that there is such a Beast as this Rhinocerot, the picture and figure here expressed, was taken by Gesner from the Beast alive at Lysbon in Portugale, before many witnesses, both Merchants and others; so that we have the Testimony both of antiquity and of the present age, for the Testimony of the form and fashion of this Beast, and that it is not the invention of Man, but a work of God in nature, first created in the beginning of the world, and ever since con∣tinued to this present day.

Concerning the name of this Beast, the Grecians because of the horn in his Nose, call him Rhino∣ceros, that is, a Nose-horned Beast, and the Latins also have not altered that invention, for although * 1.2139 there be many Beasts that have but one horn, yet is there none that have that one horn growing out of their Nose but this alone: All the residue have the horn growing out at their foreheads. There be some that have taken this Rhinoceros for the Monoceros the Ʋnicorn, because of this one horn, but they are deceived, taking the general for the special, which is a note of ignorance in them, and occasion of errour unto others; yet it is better to take the Rhinoceros for the Monoceros, because there is nothing in the special which is not contained in the general, according to the maxime in Logick, Nihil est in specie, quod non prius suit in genere: And yet that is also absurd, considering that Monoceros is not only a word of generality for all one-horned Beasts, but of par∣ticularity a name for the Ʋnicorn, whereby is meant the Indian Asse, as we shall shew in the story of the Ʋnicorn.

This Beast in the Hebrew is thought to be called Reem, or Karas, and therefore Munster so transla∣teth it, Deut. 33. Tauri decor ejus, cornua Rhinocerotis cornua ejus, in eis ventilabit nationes ad summum us{que} terrae. His beauty is like the beauty of a Bull, and his horns like the horns of a Rhinocerot, with the which he shall winnow the Nations to the tops of the hils.

And Tertullian writing against the Heretique Praxeas, doth so translate it. If a man compare to∣gether the Greek word Rhinoceros, and Reem, and Karas, or Rimna and Karas, he will easily think that either the Grecians have joyned together the two Hebrew words, as Rhinoceros quasi Reem Karas, or Rimna Karas; or else the Hebrews have parted asunder the Greek word, for Reem and Rimna may very well come of Rhino, and Karas of Keros, yet herein I leave the Readers to their own judgement. The Indians call this Beast in their tongue, Scandabenamet, as Festus writeth, but we * 1.2140 will leave the name and come to the description of it.

In quantity it is not much bigger then an Oryx: Pliny maketh it equall in length to an Elephant, * 1.2141 and some make it longer then an Elephant, but withall they say it is lower, and hath shorter legs. Strabo in his 16. book speaking of the Ethiopian Region, neer India, called these Rhinocerots, Aethio∣pian Buls, and saith that they are bred only in that Countrey, and by the relation of Artemidorus he writeth thus; Outoi de micron apoleipontai ton elephontoon oi rinokerotes, osper Artemidoros ••••esi, epi seirau, to mekei, kai per eorakenai phesas an Alexandria, alla schedon ti osoon to upsei apogetou aph' 〈…〉〈…〉entos, &c. That is to say, The Rhinocerotes are exceeded by the Elephants in length, but in height they almost equall them (as Artemidorus said) he saw by one that was at Alexandria, and the colour there∣of was not like a Box-tree, but rather like an Elephants, his quantity greater then a Buls, or as the greatest Bull, but his outward form and proportion like a wilde Boars, especially in his mouth, except that out of his Nose groweth a horn, harder then any bones, which he useth in stead of armes, even as a Boar doth his teeth; he hath also two girdles upon his body like the wings of a Dragon, coming from his back down to his belly, one toward his neck or mane, and the other to∣ward his loins and hinder parts. This far Strabo.

Whereunto we may add the description of other parts out of Oppianus, Pliny, and Solinus. His colour like rinde or bark of a Box-tree (which doth not differ much from an Elephant) and on his forehead there grow haires which seem a little red, and his back is distinguished with certain purple spots upon a yellow ground. The skin is so firme and hard, that no Dart is able to pierce it:

and upon it appear many divisions, like the shels of a Tortoise set over the skales, having no hair upon the back. In like manner, the Legs are scaled down to the hooves, which are parted into four distinct clawes; upon his nose there groweth a hard and sharp horn, crooking a little to∣wards the crown of his head, but not so high: flat and not round, so sharp and strong, Ʋt quic∣quid impetiret, aut ventilet, aut perforet, & ferrum etiam & saxa transigat, saith Oppianus and Aelianus, that is, what soever it is set to, either it casteth it up into the air, or else boreth it through though it be iron or stones.

Eucherius saith, that the Rhinocerot hath two horns in his nose, but that is utterly salse, as you may see in the picture: Although Martial seem to expresse so much in these Verses;

Nam{que} gravem cornu gemino sit extulit ursum, Jactat ut impositas Taurus in astra pilas.

The Rhinocerot cast up a Bear into the air, even as a Bull would do a ball which were laid upon his two horns: we shall not need to apply Gemino cornu to the Bull, as Politianus doth, but rather take it figuratively for a strong horn; and if it must needs be literal, it is apparent by the Picture that there is another little horn, not upon the nose, but upon the wither of the Beast, I mean the top of his shoulder next to his neck, so that the error of Eucherius lyeth not in the number, but in the place; and that it may appear that this horn is not a faigned thing, Paulanias above two thou∣sand year ago writeth thus. Rhinoceroti in summo naso cornu singulare est, & aliud supra ipsum non magnum, in capite nullum.

I do marvel how it came to passe that men which can mock and deride others cunningly should be called proverbially Nasuti homines, except the proverb were taken from the Rhinoce∣ros, who by reason of his crooked horn is said to have a crooked nose; for indeed a deformed nose is more subject to derisi on then any other part or member of the body, which caused Mar∣tial to write thus:

Majores nunquam rhoncbi: juvenes{que} senes{que}, Et pueri nasum Rhinocerotis babent.

And thereupon Horace also saith thus;

—Naso suspendis adunco.

Oppianus saith, that there was never yet any distinction of sexes in these Rhinocerotes: for all that ever were found were males and not females; but from hence let no body gather that there are no females, for it were impossible that the breed should continue without females, and therefore Pliny and Solinus say, that they engender or admit copulation like Elephants, Camels, and Lions.

When they are to fight they whet their horn upon a stone, and there is not only a discord be∣twixt these beasts and Elephants for their food, but a naturall description and enmity: for it is confidently affirmed, that when the Rhinocerot which was at Lisborne, was brought into the pre∣sence of an Elephant, the Elephant ran away from him. How and in what place he overcom∣eth the Elephant, we have shewed already in his story, namely how he fasteneh this horn in the soft part of the Elephants belly. He is taken by the same means that the Ʋnicorn is taken, for it is said by Albertus, Isidorus, and Alunnus, that above all other creatures they love Virgins, and that unto them they will come be they never so wilde, and fall asleep before them, so being asleep, they are easily taken and carried away.

All the later Physitians do attribute the virtue of the Ʋnicorns horn to the Rhinocerots horn, but they are deceived by imitation of Isidorus and Albertus: for there is none of the antient Grecians that have ever observed any medicines in the Rhinocerot. The Indians make bottles of their skins, wherein they put their Lycion, or succum medicatum, and therefore I will conclude this story, with the riddle of Franciscus Niger made upon the excellency of the horn that groweth upon the nose.

Dic mihi quae superis sint acceptissima dona.

Whereunto the answer is made in the next Verse:

Principium nasi Rhinocerotis amant.

Of the SHEEP.

THe Hebrews have divers names, whereby they signifie a Sheep, and all that kind, as Zon, and Zoneth, for which the Septuaginis do always render Probata, Sheep or little Cattell. The Arabi∣ans, * 1.2142 Genas. The Chaldeans, Ana. The Persians, Gospand, also Rachel in Hebrew; the plural whereof is Rechelim, which signifieth Sheep: Kebesch, and Kabsa, or Kibsa, Isa 53: Tahel, Nehelamah, that is, a dumb Sheep, where the Hebrews have Rachel, there the Chaldes translate Rachla••. The Ara∣bians, Akalak. The Persians, Comeschan thu. Kebes and Kibsa signifie a Sheep, male and female under a year old, and Aiil, and Eel, for a Sheep above a year old, male and female. In Levit. 22. the Chalde translateth for Kebii, Imar. The Arabians, Egel. The Persians, Bara, and Keseb in He∣brew is the same that Kebesch. Seh also signifieth a Sheep, although it be sometime taken for a Lamb or Kid. Likewise Thaleh and Theleh Esai. 40. signifieth a Lambe that suck∣eth. And Epiphantus writeth, that by the same word the Hebrew Astronomers signifie the sign Aries in the Zodiack. The Sarazens at this day call a Sheep Ganeme, and Cattle Garien, and the dung of Cattle Hara Garien. The Grecians call a Sheep Oiis, and Probaton; the Latins Ovis, and by ex∣cellency Pecus; the Italians, Pecora, the French, Brebis; the Spaniards, Oveia; the Germans, Schaff; the I y••••ans, Owcze, or Skop. These and such like I might add more concerning the names of this Beast, and the aboundance of the names thereof in the Hebrew tongue, is a notable testimony of the singular account which God himself made of this beast. The Latines have so honored it that after it they have named many of their children, and stories make mention of most noble and gallant men, so called. Such was Ovinius Camillus, Severus Ovinius, Fabius Maximus Oviculus, Oilecus, Oileus Ajax, Oie, the wife of Cha••hippus, and many such other, if it were necessary to this story to relate them, but I will not trouble the Reader with any such unnecessary circumstan∣ces. I will therefore first of all begin with a relation of the Sheep of other Countries, and so in * 1.2143 the end make a more particular discovery of our own at home. For the difference of Regions do very much enlighten the description or history of Sheep. It is reported that about Erythrea, one of the Islands of the Gades, there is such aboundance of good pasture and Hearbs so gratefull to Sheep, that if they be not let bloud once in thirty dayes, they perish by suffocation, and that the milk of those Sheep yeeldeth no whay, wherewithall they make abundance of Cheese, although they powre water into it. The herbage of that Island is dry, yet profitable to Cattle and milch Beasts, and from thence came the original of the fat Cattel of Geryon. The Sheep of Grecia are lesser then the Sheep of Egypt; and the Oves Pyrrhicae, were like Boves Pyrrhicae, namely, of exceeding stature, which name was derived from Pyrrhus their master and owner. Among the Psillians in India, their Rams are greater then our Lambs, and Aechilades in his books of husbandry affirmeth, that the Sheep of the Isle Chius, are very small, and yet their Milk maketh very lauda∣ble Cheese. In Spain their best Sheep have black fleeces: at Polentia neer the Alpes, they are gray of hony-woolled: in Asia and Boetica, called Erythrea, they are red like Foxes, and from thence came the term of Erythreae Oves. At Canusium the Sheep are yellow, or Lion-tauny, and so also at Ta∣rentum. Istria and Liburnia yeeld Sheep having wooll which is so course and rough, that it may rather seem to be hair then wooll, and therefore never fit for fine garments, nor for any other use, except by the singular art of spinning in Portugal. And the like to this is the wool of the Sheep of Piscenae, and in Egypt, of which latter it is said, that if it be dyed again after it is thread-bare, it will endure almost for ever. For the antients (as Homer writeth) had the use hereof (although the thread were rough) in their works of Tapestry, and this was dressed divers wayes, for the French in Europe dresse it one way, and the Parthians in Asia another way.

The Sheep of Apulta gave the name to Lana Italica, for excellent wool, and yet was it short and course, good for nothing but for clokes to ride in, and wear in rainy weather: unto these I may add the Calabrian, Milestan, and Arentin an Sheep, yet in the dayes of Varro they covered their Sheep with other skins to keep the Wool both from losse, and other infection, so that it might be the better washed; dyed and prepared, for these were nourished most of all in houses.

The French Sheep about Altinas, and also those that are scabbed are folded in the plain and barren fields of Parma and Mutina. The Sheep of Helvetia feed in the tops of the Mountains, whiles the Goats keep beneath among the trees and gather fruits on the sides of the hils. The Flemmish Sheep have a soft and curled hair.

There be in general two kinds of Sheep, one called Tectum, the other Colonicum, as if you would say house-sheep, and field-sheep, for the Grecian Sheep which before we have called Tarintinae, and were also called Tarintinae, because of their soft wool, lived in houses, and they were also called Pellitae, but the field sheep having by nature a greater, courser, and rougher hair, are suffered to lodge a∣broad in the fields.

Likewise the Sheep of Miletum and Attica, and the region Gadilonea, reaching to Armenia, have very soft and gentle wool, which thing seldom cometh to passe in Pontus, or Cappadocia. In Scot∣land also in a place thereof, called by Hector Beothius Buthuguhania, are great store of Sheep, bearing good wool, from whence almost all that Countrey fetch their breed. The Sheep of Ethiopia bear no wool at all, but in stead thereof their hair is rough like Camels hair: Amongst the Abidenes, and the Beudiani, both Aelianus and Nicomachus the Son of Aristotle do testifie, that all their Sheep are black, and that there was never white Sheep bred in those Countries. In Gortynis their Sheep are red and have four horns: In the fortunate Islands of the red-sea all their Sheep are white, and none

of them have crooked horns. In Beotia there are four Rivers which work strange effects upon Sheep after they drink of them; namely, Melas, Cephisus, Penius, and Xanthus. The Sheep drinking of Me∣las and Penius grow black, of Cephisus white, and yet Pliny saith, that this River cometh forth from the same fountain that Melas doth. They which drink of Xanthus grow red: I might adde here unto another special observation of difference betwixt the Sheep of Pontus and Naxus, for in Pontus they have no gaul, and in Nexus they have two gauls.

In some parts of India their Sheep and Goats are as big as Asses, and bring fourth four Lambs at a time, but never less then three, both Sheep and Goats. The length of their rails reacheth down to their hinder-legs, and therefore the Shepheards cut them off by the secrets, to the intent that they may better suffer copulation, and out of them being so cut off, they express certain Oyl; also they cut asunder the tails of Rams, the ends whereof do afterwards close so nearly and naturally to∣gether, that there appeareth not any scar or note of the section. In Syria and India, the tails of their Sheep are a cubit broad.

There are two kinde of sheep in Arabia, which are distinguished by the length and breadth of their tails: the one sort ha••e tails three cubits long, by reason whereof they are not suffered to draw them on the ground for fear of wounding; and therefore the shepheards devise certain en∣gins of wood to support them: the other kinde of sheep have tails like the Syrian sheep. All sheep that live in hot and dry Regions have larger tails, and harsher wooll, but those that live in the moist Regions and salt places, have softer wooll and shorter tails. There were two of the Ara∣bian Sheep brought into England, about the year 1560. whose pictures were taken by Doctor Cay, and therefore I have expressed them here with their description.

The Arabian Sheep with a bread tail.

[illustration]

The Arabian Sheep with a long tail.

[illustration]

THis Arabian Sheep (said he) is a little bigger then our vulgar Sheep in England, but of the * 1.2144 same wooll, figure of body, and colour, only the shins, and fore-parts of their face, are a little red: the broad tail in the top was one cubit, but lower it was narrower, and like the end of a vulgar Sheeps tail. They being brought on ship-board into England, were taught through famine and hunger to eat not only grass and hay, but flesh, fish, breed, cheese, and butter.

Herodotus sai••h, that such kinde of Sheep are no where found but in Arabia: the long tailed Sheep he calleth Macrokercos, and the broad tailed Sheep Plateukercos: yet Leo Afet saith, that these are of the African Sheep, for thus he writeth: His arietibus nullum ab altis dis••rimen est, pr••ter quam in cauda quam la••issimam circumferunt, quae cui{que} quo opimior est, cras••i••r obtigit, ad••o ut nonnullis libras decem, aut ••i∣gintipendat, cum sua sponte impinguantur. There is no difference betwixt these Rams and other, except in their broad tail, which evermore as it grows in fatness groweth in breadth, for if they fat of their own accord, it hath been found that the tail of one of these Sheep have weighed ten or twenty pound, and not only there, but also in Egypt, where they cram and feed their Sheep with Barly, Corn, and Bran: by which means they grow so fat, that they are not able to stir themselves, so that their Keepers are forced to devise little engins like childrens Carts, whereupon they lay their tails when they remove their Beasts: and the same Leo Afer affirmeth, that he saw in Egypt in a Town called Asi••••a, standing upon Nilus, a hundred and fifty mile from Alcair, a tail of one of these Sheep that weighed fourscore pound, and whilest he wondred at it, scarcely believing that which his eyes saw, there were some present, that affirmed it to be an ordinary thing, for they said according as he writeth; Se vidisse quae semi ducenta•• libras expendissent: That is, they had seen some of them weigh a hundred pounds: and except in the Kingdom of Tunis in Africk, and Egypt, there are none such to be found in all the world, and by it, it appeareth, that all the fat of * 1.2145 their bodies goeth into their tails. Among the Garamants their Sheep eat flesh and milk, and it is not to be forgotten which Aristotle, Dionysius, Afer, and Varro do write, namely, that all Sheep were once wilde, and that the tame Sheep which now we have, are derived from those wilde Sheep, as our tame Goats, from wilde Goats: and therefore Varro saith, that in his days in Phrygia there were flocks of wilde Sheep, whereof as out of Africk, and the Region of the Gadites, there were annually brought to Rome both males and females, of strange and admirable colours, and that his great Uncle bought divers of them and made them tame: But it appeareth that these wilde Sheep or Rams were Musmons, of which we shall discourse afterwards: For wilde Sheep are greater then the tame Sheep, being swifter to run, stronger to fight, having more crooked and piked horns, and therefore many times fight with wilde Boars and kill them.

The Subus doth also appear to be a kinde of wilde Sheep, for after that Oppianus had discoursed * 1.2146 of the Sheep of Creet, he falleth to make mention of the Subus, which he saith is of a very bright yellow colour like the Sheep of Creet, but the wooll thereof is not so rough, it hath two large horns upon the fore-head, living both on the water and on the land, eating fish, which in admiration of it in the water gather about it, and are devoured, as we shall shew afterwards in his due place. The Co∣lus also spoken of before, and called Snake, seemeth to be of this kinde, for it is in quantity betwixt a Sheep and a Hart. It hath no wooll, and when it is hunted, the Hunters use neither Dogs nor other Beasts to take it, but terrifie it with ringing of little b••ls, at the sound whereof it runneth to and fro distracted, and so is taken: And thus much I thought good to express before the general nature of Sheep, of the divers and strange kindes in other Nations, that so the studious Reader may admire the wonderful works of God, as in all Beasts, so in this, to whom in holy Scripture he hath compared both his Son and his Saints: and for as much as their story to be mingled with the others, would have been exorbitant and far different from the common nature of vulgar Sheep, and so to have been mixed amongst them, might have confounded the Reader: It was much bet∣ter in my opinion to express them al together, and so to proceed to the particular nature of vul∣gar Sheep.

And first of all the description of their outward parts: the Sheep ought to be of a large body, * 1.2147 that so their wooll may be the more, which ought to be soft, deep, and rough, especially about the neck, shoulders, and belly, and those that were not so the ancient Graecians called Apoki, the La∣tines, Apise, that is, peild Sheep, for want of wooll, which always they did reject as unprofitable for their flocks: for there is no better signe, as Pliny saith, of an acceptable breed of Sheep, Quam crurium brevitas, & ventris vestitus. The shortness of the legs, and a belly well clothed with Wooll.

The female to be admitted to the male after two years old. Till they are five year old they are ac∣counted young, and after seven unprofitable for breed. In your choice of Sheep evermore take those which are rough with wooll even to their eyes, without any bald place upon them, and those females which bear not at two year old utterly refuse, avoid likewise partly coloured or spotted Sheep, but choose them that have great eyes, large tails, and strong legs: let them be young also, and of breed, Nam melior est ea aetas, quam sequitur spes, quam ea quam sequitur mors, & probata est progenies, si agn••s solent procreare formosos (saith Petrus Cresce.) that is, that age is better which hope followeth, then that which death followeth: and it is a good breed of Sheep which bringeth forth beautiful Lambs. And con∣cerning their Wooll, it is to be observed, that the soft wooll is not always the best, except it be thick withall, for Hares have soft but thin wooll, and in Sheep it ought to be contrary, and therefore the most fearful have the softest hair, the Sheep of Scythia in the cold Countries have soft wooll, but in Sauromatia they have hard wooll. Florentinus prescribeth, that the fine wooll of a Sheep is not cur∣led, but standeth upright, for he saith, that curled wooll is easily corrupted or falsified.

The head of the Sheep is very weak; and his brain not fat; the horns of the female are weak if they have any at all, for in many places they have none, like Hindes, and in England there are both males and females that want horns: And again the Rams of England have greater horns then any other Rams in the world, and sometimes they have four or six horns on their head, as

hath been often seen. In Africk their male-sheep or Rams are yeaned with horns, and also their fe∣males: and in Pontus neither males nor females have ever any horns.

Their eyes ought to be great, and of a waterish colour, and all Beasts that want hands have their eyes standing far distant on their heads, especially Sheep, because they had need to look on both sides, and because they are of a simple and harmless disposition, as we shall shew afterwards: for the lit∣tle eye, such as is in Lions and Panthers, betoken craft and cruelty; but the great eye, simplicity and innocency. Their teeth stand in one continued row or bone, as in a Horse, but in the upper chap there are no fore-teeth: the male having more teeth then the female.

There be some that write, that Virgil calleth Sheep Biden••es, because they have but two teeth, but they do it ignorantly, for we may read in Servius, Nigidius and Nonius, that Boars are called Bi∣dentes, and all Beasts of two years old, for they were first of all called Bidennes quasi Biennes, by inter po∣sition of the letter D. according to the other words, as we do not say reir••, but redire; nor reamate, but redam••re; nor ••earguere, but redarguere; and so Bidennis, for Biennis; because sacrifices were wont to be made of Sheep when they were two years old. If ever it happen that a Sheep have but two teeth, it is held for a monster, and therefore a Sheep is called Ambidens, and Bidens, because he hath teeth both above and beneath. The belly of a Sheep is like the belly of a Beast that chews the cud. The milk proceedeth from the ventricle or maw. The stones hang down to the hinder-legs. The females have their udders betwixt their thighes, like to Goats and Cows: some of them have galls, acccord∣ing to the ordinary custom of nature, and some of them have none at all, for in Pontus where by reason they eat Wormwood they have no gall. Likewise in Gal••is: some we have shewed have two galls, and the Scythian Sheep have galls at one time, and not at another, as Aelianus writeth, for he saith in the very cold Countries, when snow and winter covereth the earth, there Sheep have no galls, because they keep within doores, and use no change of meat, but in the Summer when they go abroad again to feed in the fields, they are replenished with galls.

There is a Region in Asia called Sc••psis, wherein they say their Sheep have little or no milts. The reins of a Sheep are equal, and there is no Beast that hath them covered with fat like unto it. Sheep are also apt to grow exceeding fat, for in the year 1547. there was a fat Sheep given to the King of Fran••e in Pickardy, whereof the inward hoofs or cloves of his fore-feet were grown to be as long as eight fingers are broad, the tops whereof were recurved backward like the horns of a wilde Goat. Concerning their tails we have spoken already, for the vulgar Sheep have hairy tails like Foxes and Wolves. And thus much shall suffice to have spoken of their several parts.

In the next place we are to consider the food and diet of Sheep, and then their inclination, and * 1.2148 the utility that ariseth by them, and lastly the several diseases with their medicines and cures. It is therefore to be remembred, that the Ancients appointed shepheards to attend their flocks, and there was none of great account, but they were called Shepheards, or Neatheards, or Goatheards, that is Bucolici, Opiliones, and Aepoli, as we have shewed already in the story of Goats: and the Gen∣tiles do report, that the knowledge of feeding Oxen and Sheep came first of all from the Nymphs, who taught Aristeus in the Island of Co. The Graecians therefore call a shepheard Poiman, that is, a feeder, of Poimainein to feed; and the Poets also use Poimant••r for a shepheard, and the shepheards Dogs, that keep the flock from the Wolf, Pominitay kunes, for the Sheep being not kept well, be overcome by the Woolfs, according to the saying of Virgil;

Nam lupus insidias explorat ovilia circum,

And Ovid likewise saith;

Incustoditum captat ovile Lupus.

The whole care therefore of the Shepheard must be, first for their food; secondly, for their fold; and thirdly, for their health, that so he may raise a profitable gain, either to himself or to him that oweth the Sheep. To begin with the food. Their diet doth not much differ from Goats, and yet they have some things peculiar which must now be expressed. It is good therefore, that their pastures and feeding places look towards the Sun-setting, and that they be not driven over far, or put to too much labour: for this cause the good shepheard may safely feed his Sheep late in the evening, but not suf∣fer them to go early abroad in the morning. They eat all manner of herbs and plants, and some-times kill them with their bitings, so as they never grow more. The best is to give them always green meat, and to feed them upon land fallowed or ploughed to be sown with corn: and although by feeding them in fat pastures they come to have a softer wool or hair, according to the nature of their food, yet because they are of a moist temperament, it is better to feed them upon the salt and short pasture: for by such a diet, they both better live in health, and also bear more preti∣ous wooll.

In dry pastures they are more healthy then in the fenny, and this is the cause why it is most whole∣some for them to keep in ploughed grounds, wherein they meet with many sweet and pleasant herbs, or else in upland medows, because all moisture breedeth in them rottenness: he must avoid the Woods and shadowy places, even as he doth the fens, for if the Sun come not upon the Sheeps food, it is as hurtfull unto him as if he picked it out of the waters: and the shepheard must not think that

there is any meat so grateful unto this cattle, but that use and continuance will make them to loath it, wherefore he must provide this remedy, namely to give them salt oftentimes in the Summer when they retarn from feeding, and if he do but lay it in certain troughs in the folds, of their own accord they will lick thereof, and it will encrease in them great appetite.

In the Winter time when they are kept within doores, they must be fed with the softest hay, such as is cut down in the Autumn, for that which is riper is less nourishable to them: In some Countries they lay up for themselves especially green Ewe leaves, or Elm, three-leaved-grass, sowed-vines, and chaffe or pease, when other things fail: where there are store of Vines, they gather their leaves for Sheep to eat thereof without all danger, and very greedily, and I may say as much of the Olive, both wilde and planted, and divers such other plants, all which have more vertue in them to fat and raise your beast if they be aspersed with any salt humor: and for this cause the Sea-wormwood excel∣leth all other herbs or food to make fat Sheep. And Myndius writeth, that in Pontus the Sheep grow exceeding fat by the most bitter and vulgar Wormwood. Beans encrease their milk, and also Three-leaved-grass, for that is most nourishable to the Ews with young. And it is observed for the fault which in Latine is called Luxuria segetum, and in English ranckness of corn, there is no better remedy then to turn in your Sheep in May when the ground is hard, if not before, for the Sheep loveth well to crop such stalks, and also the corn will thrive never the worse, for in some places they eat it down twice, and in the Countrey about Babylon thrice, by reason of the great fertility therea∣bouts, and if they should not do so, it would turn or run all into stalk and idle and unprofitable leaves. The same extasie is reported to follow Sheep when they have eaten Ering••a, that we have * 1.2149 expressed also in the History of Goats, namely, that they all stand still, and have no power to go out of their pastures, till their Keeper come and take it out of their mouths. It is reported that they are much delighted with the herb called Laserpitium, which first purgeth them, and then do fat them exceedingly: It is therefore reported that in Cyrene, there hath been none of this found for many years, because the Publicans that hire the pastures are enemies to Sheep. For at the first eating thereof the Sheep will sleep, and the Goat will fall a neezing. In India, and especially in the Re∣gion of the Prasians, it raineth many times a dew like liquid Honey falling upon the herbs and grass of the earth: wherefore the shepheards lead their flocks unto those places, wherewithal their cat∣tle are much delighted, and such as is the food they eat, such also is the taste of the milk they ren∣der; neither need they to mingle Honey with their Milk, as the Graecians are constrained to do, for the sweetness of that liquor saveth them of that charge. Such a kinde of dew the Hebrews call Man∣na; the Gracians, Aeromelos, and Drosomelos; the Germans, Himmelhung; and in English Honey-dew; but if this be eaten upon the herbs in the month of May, it is very hurtful unto them. We have shewed already, that in some parts of Africk and Aethiopia, their Sheep eat flesh, and drink milk, and it is apparent by Philostratus, that when Apollonius travelled towards India, in the Region Pegades, inha∣bited by the Orite, they fed their Sheep with fishes, and so also they do among the 〈…〉〈…〉nian Indians, which do inhabit the Sea-coasts: and this is as ordinary with them, as in Caria, to feed their Sheep with figs, because they want grass in that Country: and therefore the flesh of the Sheep doth tast of fish when it is eaten, even as the flesh of Sea-fouls. The people of that Countrey are called Ichthy••∣phagi, that is fish-eaters: Likewise the Sheep of Lydia and Macedonia, their Sheep grow fat with eating of fishes. Aenius also writeth of certain fishes about the bigness of Frogs which are given un∣to Sheep to be eaten. In Arabia in the Province of Aden, their Oxen, Camels, and Sheep, eat fishes * 1.2150 after they be dryed, for they care not for them when they be green: the like I might say of many other places, generally it must be the care of the shepheard to avoid all thorny and stony places for the feeding of his Sheep, according to the precept of Virgil;

Si tibi lanicium curae, primum aspera sylva Lappae{que} tribuli{que} absint.—

Because the same thing, as he writeth, maketh them bald, and oftentimes scratcheth their skin asun∣der, his words are these;

Turpis oves tentat scabies— —cum tonsis illotus ad haesit Sudor, & hirsuti secuêrunt corpora vepres.

Although a Sheep be never so sound, and not much subject to the Pestilence, yet must the shep∣heard regard to feed it in choice places: for the fat fields breed strait and tall Sheep, the hills and short pastures broad and square Sheep: the Woods and Mountain places, small and slender Sheep: but the best places of all are the plowed grounds. Although Virgil prescribeth his shep∣heard to feed his flock in the morning, according to the manner of the Countrey wherein he lived, for the middle part of the day was over hot, and not fit for cattel to eat in: yet other Na∣tions, (especially Germany and England and these Northern parts of the world) may not do so. The whole cunning of shepheards is excellently described, for the ordering of their Sheep in these verses following;

Ergo omni studio glaciem, ven••os{que} nivales, Quo minus est illis curae m••rtalis egestas Avertes: victum{que} feres, & virgea laetus Pabula: nec to••a claudes foenilia bruma. Al vero Zephyr is cum laeta vocantibus aest is In saltus * 1.2151 utrum{que} gregem at{que} in pascua mittes. Luciferi primo cum sydere frigida rura Carpamus: dum mane novum, dum gramina canent: Et ros in tenera pecori gratissimus herba est. Inde, ubi quarta sitim coeli collegerit hora, Et cantu querulae rumpent arbusta cicadae: Ad puteos, aut alta greges ad stagna jub••to * 1.2152 Currentem illignis petare canalibus undam. Aestibus at mediis umbrosam exquirere vallem, Sicubi magna Jovis antiquo robore quercus Ingentes tendat ramos: aut sicubi nigrum Ilicibus cr••bris sacra nemus occubet umbra. Tum tenues dare rursus aquas: & pascere rursus Solis ad occasum, cum frigidus ae••a vesper Temperat: & saltus reficit jam roscida luna: Litiora{que} halcyonem resonant, & acanthida dumi.

When they return from their feeding, the shepheard must regard that he put them not into the folds hot, and if the time of the year be over hot, let them not be driven to pastures a far off, but seed them in those which are near and adjacent to their folds: that so they may easily have recourse un∣to the shadow: they ought not also to be turned out clustering al together, but dispersed abroad by little and little, neither must they be milked while they are hot, until they be cold a little, so like∣wise in the morning, let them be milked so soon as day appeareth, and the little Lambs be turned out unto them which were shut from them. But if there appear upon the grass Spiders webs, or Cob-webs which bear up little drops of water, then they must not be suffered to feed in those places for fear of poysoning; and in times of heat and rain, drive them to the highest hills ••or pastures, which do most of all lie open to the windes, for there shall the cattle feed most temperately: They must avoid all sandy places, and in the month of April, May, June, and July, they must not be suffered to feed overmuch, but in October, September, and November, let them have their full, that so they may grow the stronger against the Winter time. The Romans had a special regard to chuse some places for the Summering of their Sheep, and some place for their Wintering, for if they summered them in Apulia, they wintered them in Samnis; and therefore (Varro saith) the flocks of Apulia betimes in the morning in the Summer season are led forth to feeding, because the dewy grass of the morn∣ing is much better then that which is dry in the middle of the day, and about noon when the season groweth hot, they lead them to shadowy trees and rocks, until the cool air of the evening begin to return, at which time they drive them to their pasture again, and cause them to feed towards the Sun-rising: for this is a general rule among the shepheards: Quod mane ad solis occasum, & vesper•• 〈◊〉〈◊〉 sous ••••tum▪ pascantur oves. That is, that in the morning they feed their Sheep towards the Sun-setting, and in the evening towards the Sun-rising, and the reason of it is; Quia infirmissimum pecori caput, averso sole pasci cogendum. Because the head of Sheep is most weak, therefore it ought to be fed turned from the Sun. In the hot Countries a little before the Sun-setting they water their Sheep, and then lead them to their pasture again, for at that time the sweetness seemeth to be renewed in the grass, and this they do after the Autumnal aequinoctium. It is good to feed them in corn fields after harvest, and that for two causes: First, because they are exceedingly filled with such hearbs as they finde after the plough, and also they tread down the stubble, and dung the land, whereby it be∣cometh more fruitful against the next year. There is nothing that maketh a Sheep grow more fat then drink; and therefore we read in holy Scripture how Jacob watred the Sheep, and the Daugh∣ters of Jethro their Sheep, at what time Moses came unto them, therefore it is best oftentimes to mingle their water with Salt, according to these verses;

At cui lactis amer▪ cytisum lotos{que} frequentes, Ipse manu salsa•• ferat praesepibus herbas. Hinc & amant fluvios magis, & magis ubera tendant, Et salis occultum referunt in lacte saporem.

There be many that trouble themselves about this question; namely, for what cause the Sheep of * 1.2153 England do never thirst, except they see the water▪ and then also seldom drink, and yet have no more Sheep in England, then are in any other Countrey of the world; insomuch that we think it a prodigious thing that Sheep should drink: but the true cause why our English Sheep drink not, is, for there is so much dew on the grass, that they need no other water▪ and therefore Aristotle was de∣ceived, who thinketh that the Northern Sheep had more need of water then the Southern. In Spain those Sheep bear the best fleeces of wooll that drink least. In the Island of Cephalene as we have shewed in the story of the Goat▪ all their Cattle for want of water do draw in the cold air; but in the hotter Countries every day once at the least about nine or ten a clock in the morning they water their Sheep; and so great is the operation of drink in Sheep, that divers Authors do report won∣ders thereof, as Valerius Maximus, and Theoph••asius, who affirm that in Macedonia, when they will have their Sheep bring forth white Lambs, they lead them to the River Alia〈…〉〈…〉on; and when they will have them to bring forth black Lambs, to the River Axius, as we have shewed already. It is also reported that the River Scamander▪ doth make all the Sheep to be yellow that drink thereof: Likewise there are two Rivers in A••tandria which turn Sheep from black to white, and white to

black, and the like I might add of the River Thrases, of the two Rivers of Beotia, all which things do not come to pass by miracle, but also by the power of nature, as may appear by the History of Jacob, when he served his father in law Laban.

For after that he had covenanted with Laban, to receive for his stipend all the spotted Sheep, the Scripture saith in this manner: Then Jacob took rods of green Poplar, and of Hasel, and of the Ches-nut tree, and pilled white strakes in them, and made the white appear in the rods. Then he put the rods which he had pilled into the gutters and watering troughs, when the Sheep came to drink, before the Sheep, and the Sheep were in heat before the rods, and afterwards brought forth young of party colour, and with small and great spots. And Jacob parted these Lambs, and turned the faces ••f the flick towards these party-coloured Lambs, and all manner of black among the She••p of Laban, so he put his own flocks by themselves, and put them not with Labans flock. And in every Ramming time of the stronger Sheep, Ja∣cob layed the rods before the eyes of the Sheep in the gutters, that they might conceive before the rods, but when the Sheep were feeble he put them not in, and so the feebler were Labans, and the stronger were Jacobs. Upon this action of the Patriarch Jacob, it is clear by testimony of holy Scripture, that divers colours ••aid before Sheep at the time of their carnal copulation, do cause them to bring forth such colours, as they see with their eyes: for such is the force of a natural impression, as we read in stories, that fair women by the sight of Blackamores, have conceived and brought forth black children, and on the contrary, black and deformed women have conceived fair and beauti∣ful children; whereof there could be no other reason given in nature, but their only cogitation of and upon fair beautiful men, or black and deformed Moores, at the time of their carnal copu∣lation.

So that I would not have it seem incredible to the wise and discreet Reader, to hear that the power of water should change the colour of Sheep: for it being once granted, that nature can bring forth divers coloured Lambs, being holpen by artificial means, I see no cause, but diversity of waters may wholly alter the colour of the elder, as well as whited sticks ingender a colour in the younger: And thus much shall suffice to have spoken concerning the Summering of Sheep. For their Wintering I will say more when I come to entreat of their stabling or housing.

Now then it followeth in the next place to discourse of copulation or procreation; for there are * 1.2154 divers good rules and necessary observations, whereby the skilful shepheard must be directed, and which he ought to observe for the better encrease of his flock. First of all therefore it is clear, that Goats will engender at a year old, and sometime Sheep also follow that season, but there is a dif∣ference betwixt the Lambs so engendered, and the other that are begotten by the elder: therefore at two year old they may more safely be suffered to engender, and so continue till they be five year old, and all their Lambs be preserved for breeding; but after five year old their strength and natural vertue decreaseth, so that then neither the Dam nor the Lamb is worthy the nourishing, except for the knife, for that is born and bred of an old decayed substance, will also resemble the qualities of his sires.

There be some that allow not the Lamb that is yeaned before the parents be four year old and so they give them four years to engender and breed, namely till they be eight year old, but after eight years, they utterly cast them off: and this opinion may have some good reason, according to the quality of the Region wherein they live, for the sooner they begin to bear young, the sooner they give over; and herein they differ not from Cows, who if they breed not till they be four year old may continue the longer, and for this cause I will express the testimony of Albertus, who writeth thus: Oves parere us{que} ad annum octavum possunt, & si bene curentur vel in undec〈…〉〈…〉 facul∣tas pariendi protrahitur, quod tempus est tota fere vita, oves in quibusdam tamen terris marinis ubi sic•••• & salsa habent pascua vivunt per viginti annos & pariunt. That is to say, Sheep may breed until they be eight year old, and if they be well kept until they be eleven, which time is for the most part the length of their days, although in some Countries upon the Sea coasts, they live till they be twenty year old, and all that time breed young ones, because they feed upon dry and salt pastures, and therefore Aristotle also saith, that they bring forth young ones all the time of their life.

The time of their copulation, as Pliny and Varro write, is from May till about the middle of August, and their meaning is, for the Sheep of those hot Countries. For in England, and other places shepheards protract the time of their copulation, and keep the Rams and Ewes asunder till September, or October, because they would not have their Lambs to fall in the cold Winter season, but in the Spring and warm weather: and this is observed by the ancient shepheards, that if the * 1.2155 strongest Sheep do first of all begin to engender and couple one with another, that it betokeneth a very happy and fortunate year to the flock but on the contrary, if the younger and weaker Sheep be first of all stirred up to lust, and the elder be backward and slow, it presageth a pestilent and rotten year.

They which drink salt Water are more prone to copulation then others, and commonly at the * 1.2156 third or fourth time the female is filled by the male. There is a great similitude and likeness be∣twixt Sheep and Goats. First; for their copulation, because they couple together at the same time. Secondly, for the time they bear their young, which is five moneths, or a hundred and fifty days: also many times they bring forth twins like Goats, and the Rams must be alway so ad∣mitted as the Lambs may fall in the Spring of the year, when all things grow sweet and green; and

when all is performed, then must the males be separated from the females again, that so all the time they go with young, they may go quietly without harm.

In their conception they are hindered if they be over fat, for it is with them as it is among Mares and Horses, some are barren by nature, and others by accident, as by overmuch leanness or over-much fatness. Plutar••h maketh mention of an ancient custome among the Graecians, that they were wont to drive their Sheep to the habitation of Agenor, to be covered by his Rams: And I know not whether he relate it is a story, or as a Proverb to signifie a fruitful and happy Ramming time I ra∣ther incline to the later, because he himself saith in the same place, that Agenor was a wise and skil∣ful King, Master of many flocks, whose breed of Sheep was accounted the best of all that Nation, and therefore either they sent their females to be covered by his Rams, or else they signified a happy conjunction of the Rams and Ewes together. Pliny writeth, that if the right stone of a Ram be tyed * 1.2157 or bound fast when he leapeth upon an Ewe, he will engender a male, but if the left stone be tyed▪ he will beget a female.

Near the City Patrae there are two Rivers, one of them called Milichus and the other Charadrus, and the Cattle that drink of this water in the Spring time, do beget males, and therefore shepheards when they bring their Sheep and Goats to that River, they drive them to the farther side of the River, be∣cause they would have more females then males: for that vertue lyeth in one of the sides, but their Kine they suffer to drink on that side, because among their heards the male is best for Bulls and Oxen serve them for sacrifice, and to till the earth, and therefore the male in that kinde, but in all other the female is more acceptable.

Both males and females are begotten as well by the vertues of waters, as by the vertue of the Rams, and likewise by the vertue of the winde: for when the North winde bloweth for the most part males are conceived, but when the South winde females: and therefore Aristotle saith: In ad∣missu••ae t••mpore observare siccis diebus habitus septentrionales, ut contra ventum gregem pascamus, & cum spectans admittatur pecus, at si foe••inae generandae sunt, austrinos flatus captare, ut eadem ratione matrices ••••eantur. That is to say, In the Ramming time you must observe the blowing of the Nor∣thern winde in dry days, and not only seed the flock against the winde, but also cause the Ram to leap the Ewe with his face to the North: but if you would engender females, then must you in like manner observe the South winde. Unto this experiment do Palladius, Aelianus, and Columella agree, and these things are necessary to be observed about the engendering of Lambs.

Now after that the Ewe is filled by the Ram, the diligent shepheard must have as great regard to keep her from abortment, or casting of her Lamb: therefore Aristotle saith, if presently after copulation there fall a showre, or if when they are great with young they eat Wallnuts, or Acorns, they will cast their Lambs: and likewise if in time of Thunder the Ewe with young be alone in the field, the claps of Thunder will cause abortment; and the remedy thereof, for the avoiding of that mischief, is prescribed by Pliny: Tonit••us (saith he) solitariis ovibus abortus inferunt, remedium est con∣gregare * 1.2158 eas ut coitu juventur, that is, to call them together in times of Thunder, is a remedy against abortment. Therefore he requireth of a skilful shepheard a voice or whissel intelligible to the Sheep, whereby to call them together, if they be scattered abroad feeding, at the first appearance and note of thunder. It is also reported, that there are certain veins under the tongue of a Ram, the colour whereof do presage or fore-shew, what will be the colour of the Lamb begotten by them: for if they be all white, or all black, or all party coloured, such also will be the colour of it that they engender.

Ewes bring forth for the most part but one at a time, but sometimes two, sometimes three, and * 1.2159 sometimes four, the reason whereof is to be attributed either to the quality of the food whereof they eat, or else to the kinde from which they are derived: For there be certain Sheep in the Or∣cades, which always bring forth two at one time, and many of them six. There are also Sheep in Magnetia, and Africk, that bring forth twice in the year: And Aristotle in his wonders writeth, that the Sheep of Ʋmbria bring forth thrice in a year, and among the Illyrians there are Sheep and Goats, that bring forth twice in the year, two at a time, yea sometimes three, or four, or five, and that they nourish them all together, with their abundance of milk, and besides some of their milk is milked away from them. Egypt is so plentiful in grass, that their Sheep bring forth twice in a year, and are likewise twice lipped: so likewise in Mesopotamia, and in all moist and hot Countries.

Many times times it falleth out, that the Ewe dyeth in the yeaning of her Lamb, and many times * 1.2160 they bring forth monsters: so also do all other Beasts that are multipara: betwixt a Goat and a Ram, is a Musmon begotten, and betwixt a Goat-buck and an Ewe is the Beast Cinirus ingendered; and among the Rhaetians many times there are mixed monsters brought forth, for in the hinder-parts they are Goats, and in the fore-parts Sheep: for Rams when they grow strong, old and wanton; leap upon the female Goats, upon which they beget such monsters, but they die for the most part immediately after the yeaning.

Sometimes wilde Rams come to tame Sheep, and beget upon these Lambs, which in colour and wooll do most of all resemble the father, but afterward when they bear young, their wooll be∣ginneth to be like to other vulgar Sheep: when the Ewe is ready to be delivered, she tra∣vaileth and laboureth like a Woman, and therefore if the shepheard have not in him some Mid-wives skill, that in cases of extremity he may draw out the Lamb when the members stick

cross in the matrix, or else if that be unpossible, because it is dead in the dams belly, yet to cut it out without peril and danger to the Ewe, in such cases the Graecians call a shepheard Em∣bruoulcos.

Having thus brought the Sheep to their delivery for the multiplication of kinde, it then resteth * 1.2161 to provide that the new born Lamb may be secured from Dogs, Woolfs, Foxes, Crows, Ravens, and all enemies to this innocent Beast, and also to provide that the Ewe may render to her young one sufficient food out of her udder; therefore they must be well and extraordinarily fed. We have shewed already the use of Salt, and then also it is very profitable when the Ewe is newly delivered of her Lamb, for it will make her drink and eat more liberally. In the Winter time for the encrease of their milk, in stead of green pastures, and such other things as we have expressed, it is requisite to give them corn, and especially plenty of Beans.

For this cause some prescribe to be given unto their Sheep the herb Lanaria, which they affirm to be profitable to be given to encrease milk; some the stone Galacites to be beaten to powder, and anointed upon the Ewes udder; and some prescribe to sprinkle water and salt upon them every morning in the house or field, before the Sun rising.

But herein I leave every man to his own judgement, hoping it will not be offensive to any, to re∣late those things before expressed, and resting in opinion, that both the food that is received inward∣ly, and also the Ointments that are applyed outwardly, will be sufficient means to procure abundance of milk in the Summer and Winter seasons.

Now therefore it followeth to entreat likewise of the Wintering of Sheep, for as there is more * 1.2162 cost to keep them in cold weather then in warm, so it doth require at our hands some discourse thereof. Then it behoveth you to provide for them warm folds and stables, whereof the Poet writeth in this manner:

Incipiens, stabulis edico in mollibus herbam Carpere oveis, dum mox frondosa reducitur aestas: Et multa duram stipula filicumque maniplis Sternere subter humum; glacies ne frigida laedat Molle pecus scabiem{que} ferat, turpeis{que} podagras.

Whereby it is evident that the cold Winters do beget in Sheep divers and many diseases, and for that cause it was the counsel of a wise and learned man, that our Sheep should not be turned out to feeding neither in cold or warm weather, until the frost were dissolved and thawed, from off the grass and earth.

The Tarentine, Graecian, and Asian Sheep, were wont to be altogether kept in stables within doors, lying continually upon plancks and boards bored through, that so their precious fleeces might be * 1.2163 the better safe-guarded from their own filth and urine; and three times in the year they let them out of their stables, to wash them and anoint them with Oyl and Wine: and to save them free from Serpents, they burned in their stables, and under their cratches, Galbanum, Cedar-wood, Womans hair, and Harts-horns: and of these Tarentine and Graecian Sheep, Columella writeth in this man∣ner: It is in vain for any man to store himself with those Tarentine Sheep, for they ask as much or more attendance and costly food then their bodies are worth; for as all Beasts that bear wooll are tender, and not able to endure any hardness; so among all Sheep, there are none so tender as the Tarentine or Graecian Sheep, and therefooe the Keeper of them must not look to have any play∣ing days, nor times of negligence or sluggishness, and much less to regard his covetous minde, for they are cattel altogether impatient of cold, being seldom led abroad, and therefore the more at home to be fed by hand; and if by covetousness or negligence, one withdraw from them their or∣dinary food, he shall be penny wife, and pound foolish: that is, suffer a great loss in his cattel, for saving from them a little meat.

Every one of them all the Winter long, were fed with three pintes of Barley or Pease, or Beans three times a day, beside dryed Ewe-leaves, or Vine leaves, or Hay late mown, or fitches, or chaff. Besides there cannot be any milk taken from the dams, for at the first yeaning there is no more then to serve the little or least Lambs, and after a few days, even while they smell and taste of their dams belly, they were to be killed for want of suck, that every Lamb which was to be preserved for breed might have two dams or Ewes to suck, and so the poor Ewe was forced to a double miserie; first to loose her young one, and afterward to lend her paps and milk to a stranger. And moreover, they were forced to nourish more males then females, for that at two year old they were gelded, or killed, to sell their beautiful skins to the Merchant, for their wool was most pretious, by reason that never or seldom they went abroad to the fields. Their custody in the house from Serpents and other an∣noyances, is thus described by the Poets:

Disce & odoratam stabulis incendere cedrum Galbaneo{que} agitare graves nidore chelydros. Saepe sub immotis praesepibus, aut mala tactu Vipera delituit, coelum{que} exterrita fugit, Aut tecto assuetus coluber.—

In consideration whereof, and of all the pains about the housing of these tender Sheep, the Poet teacheth the shepheard or Sheep-master to kill the Serpents, and dash out the brains of snakes, saying:

—Cape saxa manu; cape robora pastor Tollentem{que} minas, & sibila colla tumentem Dejice.—

Concerning the ancient forms of their Sheep-stables. I finde this to be recorded by the ancients. * 1.2164 First, they made them low and not of any high or lofty building, so stretching them out in length, and not in height, that it may be warm in the Winter time, for although there be no creature bet∣ter cloathed by nature then a Sheep, yet is there not any more impatient of cold, nor more apt to take harm thereby. It must not be over-broad, yet so as the Ewe and her Lamb may lie both toge∣ther, and the breathing place not left open at the top of the house or the sides, for that will let in too much air, but at the door or porch of their entrance, and that very low, that so the fresh air may quickly and easily come to their low heads and bodies, and also their breath the better avoid out of the stable.

They also had a care to cover all the floor with straw or dry boared boards, or some such other matter, whereby they might stand continually dry and warm, and also clean and sweet, to the end they might not be annoyed in their own standings; and therefore the floor was made shelving or falling low on the one side, or else of hurdles like baskets to let out their urine, for they often make water: and these were often changed, cleansed, and turned. In this stable there ought to be divisions or partitions wherein in time of necessity and sickness, they may easily abide alone and be parted from the residue, and feed without annoyance of one another, and especially that one may not ride another, and during the time of the Winter, they did not let their cattel drink above once a day.

And these were the cures of the Ancients about their flocks of Sheep. For upon them they * 1.2165 lived, they bought and sold, and herein also it is profitable to observe the ancient manner of their bargains about these creatures: for when a man came and bought Sheep, he made this protestation to the seller: Tanti sunt mihi emptae? To whom the seller answereth, sunt: Then the buyer draweth his mony with these words; Sic illasce oves, qua de re agitur, sanas recte esse uti pe••••s ovillum, quod recte sanum est, extra luscam minam 1. ventre glabre, ne{que} de pecore morboso esse, habere{que} recte licere: haec si recte fieri respondes? &c.

First, the Buyer saith, shall I buy these Sheep for thus much money? and so draweth his money, to whom the Merchant or seller answereth, you shall: Then saith the chapman or buyer again to him, Do you promise to me then that these Sheep are as sound as Sheep should be, without fault of winde or limb, without blindeness, without deafness, without pield bellies, not coming out of any infected flock; and so as it shall be lawful for me to injoy them without all mens contradiction, If these things be true, then I will strike up the bargain: and yet doth not the seller change the pro∣perty of his sheep, nor lose his Lordship over them until the mony be paid. And hereupon it cometh to pass that the buyer may condemn the seller, if the cattel be not so good as his bargain, or if he do not deliver them; even as the buyer is subject to the same judgement, if he do not deliver the price. And concerning shepheards, and custody of flocks I may adde a word or two more: First of all for the number of the Sheep, how many may safely be kept in every flock.

There is no need that I should give any rules about this business, for the Ancients were wont to * 1.2166 set one shepheard over a hundred rough or course woolled Sheep, and two shepheards over a hun∣dred fine woolled Sheep: the common flocks were seaventy, or fourscore, and the shepheard that followed them, was charged to be both vigilant and gentle, and therefore his discipline was: Duci propior esse quam domino, & in cogendis, recipiendisque ovibus, adclamatione, ac baculo minetur, nec un∣quam telum emittat, neque ab his longius recedat, nec aut recubet, aut concidat, na•• nisi procedit, stare debet, quoniam grex quidem custodis officium sublimem celsissimam{que} oculorum, veluti speculam, desiderat, ut ne{que} tardiores, & gravidas dum cunctantur, ne{que} agiles & foetas dum procurrunt, separari à c••teris sinat, ne ••ur aut bestia hallucinantem pastorem decipiat, saith Collumella: He must rather be a guide unto them then a Lord or Master over them, and in driving them forward, or receiving them home after they have stragled, he must rather use his chiding voice, and shake his staffe at them, then cast either stone or dart at them: neither must he go far from them at any time, nor sit down, but stand still, ex∣cept when he driveth them, because the flock desireth the direction of their Keeper, and his eye like a lofty watch-tower, that so he suffer not to be separated asunder, either the heavy Ews great with young, because of their slow pace, nor yet the light and nimble ones which give suck, and are delivered of their young, which are apt to run away, lest that some ravening beast or thief deceive the loitering shepheard by taking away from him the hindmost or formost. There may also be more in a flock of Sheep then in a flock of Goats, because the Goats are wanton, and so disperse themselves abroad, but the Sheep are meek and gentle, and for the most part keep round together: Yet it is better to make many flocks then one great one, for fear of the pestilence.

In the story of the Dogs we have shewed already, how necessary a shepheards Dog is to the flock, to defend them both from Woolfs and Foxes, and therefore every shepheard must observe those rules there expressed, for the provision, choice, and institution of his Dog: and to conclude this discourse of the shepheard, when the Lambs are young he must not drive their dams far

to pasture, but seed them neer the Town, Village or House, and his second care must be to pick and cull out the aged and sick Sheep every year, and that in Autumn or Winter time, lest they die and infect their fellows, or lest that the whole flock do go to decay for want of renewing and substitution of others, and therefore he must still regard that when one is dead, he supply the place with one or two at the least, and if he chance to kill one at any time for the houshold, the counsel of Antiphanes is profitable to be followed; Illas tantum mactare debes oves ex quibus nullas amplius fructus, vel casei vel velleris, vellactis, vel agnorum perveniet. That is, to kill those Sheep from whom you can never expect any more profit by their Lambs, Milk, Cheese, or Fleeces.

Of the diseases of Sheep, and their causes in general.

IN the next place it is necessary for the wise and discreet shepheard to avoid all the means whereby * 1.2167 the health of his flock should be indangered, and those are either by reason of their meat and food that they eat, or else by reason of natural sicknesses arising through the corruption of bloud, and the third way is by the biting of venemous beasts, as Serpents and Wolves, and such like; and a fourth way, scabs, Gowts, swellings, and such like outward diseases.

Of venomous meats or herbs unto Sheep.

THere is an herb which the Latines call Herba Sanguinaria, Pilosella, Numularia, and by the Germans and English cald Fenugreek, and by the French because of the hurt it doth unto Sheep, they use this circumscription of it: L'herbe qui tue les brebis, The herb that destroy∣eth Sheep. It is called also Serpentine, because when Snakes and Adders are hurt therewith, they recover their wounds by eating thereof; when a Sheep hath eaten of this herb, the belly thereof swelleth abundantly, and is also drawn together, and the Sheep casteth out of his mouth a certain filthy spume or froath, which smelleth unsavourly, neither is the poor beast able to escape death, except presently he be let bloud in the vein under his tail next to the rump, and also in the upper lip: yet is this herb wholesome to all other cattle except Sheep alone, wherefore the Shepheards must diligently avoid it. It is a little low hearb, creeping upon the ground with two round leaves, not much unlike to Parsley, it hath no savour with it, or smelleth not at all, the flower of it is pale and smelleth strong, and the stalk not much unlike the flower. It groweth in moist places, and near Hedges and Woods.

If in the Spring time Sheep do eat of the dew called the Hony-dew, it is poyson unto them, and they die thereof: Likewise canes in the Autumn do make their belly swell unto death, if they drink presently after they have eaten thereof, for that meat breaketh their guts asunder. The like may be said of Savine, Tamarisk, Rhododendron, or Rose-tree, and all kindes of Henbane.

The female Pimpernel doth likewise destroy Sheep, except assoon as they have eaten of it, they meet with the herb called Ferus-oculus, Wilde-eye; but herein lyeth a wonder, that whereas there are two kindes of this herb, a male and a female, they should earnestly desire a male, and eagerly avoid a female, seeing that both of them have the same taste in the palat of a man, for they taste like the raw roots of Beets.

There is an herb in Normandy called Duna, not much unlike Rubarb, or great Gentian, but nar∣rower leaves, and standing upright, the nerve whereof in the middle is red, and it groweth about the waters, and therefore I conjecture it may be Water-sorrel, or Water-planton, whereof when Sheep have eaten, they fall into a disease called also Duna, for there is bred in their liver certain lit∣tle black Worms or Leeches, growing in small bags or skins, being in length half a finger, and so much in breadth, wherewithall when the Beast is infected, it is uncurable; and therefore there is no remedy but to take from it the life: and that this is true, the Butchers themselves affirm, how many times they do finde such little worms in the Sheeps liver, and they say, they come by drinking of Fenny or Marshy-water. And to conclude, there is a kinde of Pannick also, whereof when Sheep have eaten it destroyeth them, and there be other herbs which every common shepheard knoweth are hurtful unto Sheep; and the Beast it self, though in nature it be very simple, yet is wise enough to chuse his own food, except the vehement necessity of famine and hunger causeth him to eat poy∣soned herbs.

In cases when their bellies swell, or when they have worms in their belly which they have de∣voured with the Herbs they eat, then they pour into their bellies the urine of men, and because their bellies presently swell and are puffed out with winde, the shepheards cut off the tops of their ears, and make them bleed, and likewise beat their sides with their staff, and so most commonly they are recovered. If Sheep chance to drink in their heat, so as their grease be cooled in their belly, which Butchers do finde many times to be true, then the shepheard must cut off half the Sheeps ear, and if it bleed the Beast shall be well, but if it bleed not, he must be killed and eaten, or else he will starve of his own accord. If at any time a Sheep chance to devour a leach, by pouring in Oyl into his throat, he shall be safe from danger.

Of the Colds of Sheep.

SHeep are known to be subject to cold, not only by coughing after they have taken it, but also by their strength before they take it; for the shepheards do diligently observe, that when any frost or ice falleth upon a Sheep, if he endure it, and not shake it off, it is a great hazard but the same Sheep will die of cold, but if he shake it off, and not endure it, it is a sign of a strong, sound, and hea〈…〉〈…〉by constitution: Likewise for to know the health of their Sheep▪ they open their eyes, and if the veins appear red and small, they know they are sound, but if they appear white, or else red and full; they know they are weak, and will hardly live out Winter or cold Weather: also when they are taken in their hands, they press their back bone near the hips, and if it bend not they are sound and strong, but if they feel it bend under their hand, they hold them weak and feeble: Likewise if a man take them by the head or by the skin of the neck, if he follow him easily when he draweth him, it is a sign of weakness and imbecillity, but if it doth strive, and follow with great diffi∣culty, then it is a token of health and soundness.

Of Scabs, and the causes of them.

THe true original of Scabs is either as we have said already, leanness, or else cold, or wet, or * 1.2168 wounds in the flesh by clipping, or to conclude, by the heat of the Beast in Summer not washed off, by thorns and prickings of bushes, or by sitting upon the dung of Mules, Horses, or Asses. Now when this first of all beginneth, it is easie for the shepheard to observe by these signes and tokens, for the tickling or itching humor, lying betwixt the skin and the flesh, causeth the poor Sheep ei∣ther to bite the place with his teeth, or to scratch it with his horn, or to rub it upon a tree or wall, or if he can do none of these, stamp hard upon the ground with his fore-feet, for which it is good presently to separate the Sheep so affected from the flock. The description and cure whereof is thus expressed by Virgil:

Turpis 〈…〉〈…〉s tentat scabies, ubi frigidus imber Altius ad vivum p••rsedit, & horrida cano Brumagelu: vel cum tonsis illotus adhaesit Sudor, & hirfuti secuerunt corpora vepres. Dulcibus idcirco fluviis pecus omne magistri Perfundunt, udis{que} aries ingurgite villis Mersatur, missus{que} secundo defluit anmi. Aut tonsum tristi contingunt corpus amurca; Et spumas miscent argenti, viva{que} sulphura, Idaeas{que} pices, & pingues unguine ceras, Scillam{que} helleboros{que} graves nigrum{que} bitumen. Non tamenulla magis praesens fortuna laborum est, Quam si quis ferro potuit rescindere summum Ʋlceris os▪ alitur vitium, vivit{que} tegendo, Dum medicas adhibere manus ad vulnera pastor Abnegat.—

which may be Englished in this manner: When the poor Sheep through wet showers, cold Winter, Summers sweat, or pricking of thorns, doth incur the filthy disease of scabs, then it concerneth his master to wash him in sweet Rivers over head and ears, yea to cast him in to swim for his own life, or else to anoint his body after it is clipped with the spume or froth of Oyl, and of Silver with Brim∣stone, and soft Ideon Pitch, with Wax, Hellebore, Black-earth, or the flesh of Shrimps; or if it be possible to cut off the top of the wound with a knife.

Of the Scabs of Sheep, the first remedy.

THis disease the French men call Letac, and of all other it is one of the most contagious, for our English proverb justifieth, one scabbed Sheep infecteth a whole flock, and Textor writeth thus of it; Oves frequentius quam ullum aliud animal infestantur scabit, quam facit macies, ut maciem inopia cibi, huic morbo nist occurratur unica totum pecus coinquinabit, nam oves contagione vexantur. That is to say, Sheep are more oftentimes infected with scabs then any other creature, whereinto they fall through leanness, as they fall into leanness through want of food; and therefore if a remedy be not pro∣vided for this evil, one of them infected will defile all the residue, for Sheep are subject to conta∣gion: for remedy whereof in France they use this medicine: First of all they shear the Sheep, and then they mingle together the pure froath of Oyl and water, wherein Hops have been sod, and the lees of the best Wine, and so let it soak in two or three days together: afterwards they wash them in Sea water, and for want of Sea water in salt water: and this medicine is approved, whereby both scabs and tikes are removed from the Sheep, and also the wooll groweth afterwards better then ever it did before; but it is better if a man can cure them without shearing then by shearing, as Varro writeth; and furthermore to wash Sheep oftentimes with this medicine, doth preserve them from scabs before they be infected: and others adde unto this medicine little sticks of Cypress∣wood soked in water, and so wash them therewith; some again make another medicine of Sulphure or Brimstone, Cypress, white Lead and Butter, mingled all together, and so anoint their Sheep therewith. Some again take earth which is as soft as dirt, being so softned with the stale of an Ass, but evermore they shave the scabbed place first of all, and wash it with cold or stale urine, and generally in Arabia they were never wont to use other medicine then the gum of Cedar, wherewithall they purged away by Ointment all scabs from Sheep, Camels, and Ele∣phants:

but to conclude, there is no better medicine for this evill then Urine, Brimstone and Oyl, as Diophones writeth.

Another medicine for the Scabs.

TAke the lees of Wine, the froath of Oyl, white Hellebore mingled with the liquor of sod Hops, also the juyce of green Hemlock, which is expressed out of the stalk before it hath seed, after it is cut down and out into an earthen vessel with any other liquor mingled, with scorched salt, so the mouth of the vessel being made up close, set it in a dunghill a whole year together, that so it may be concocted with the vapour of the dung, then take it forth, and when you will use it, warm it, first of all scraping the ulcerous or scabbed part with an Oyster shell, or else with a sharp pumice stone, untill it be ready to bleed, and so anoint it therewith.

Another medicine of the same.

TAke the froath of Oyl sod away to two parts, I mean three parts into two, put thereinto the stale urine of a man, which hath been heated by casting into it hot burning Oyster-shels, and mingle a like quantity of the juyce of Hemlock, then beat an earthen pot to powder, and infuse a pinte of liquid Pitch and a pinte of fryed or scorched salt, all which being preserved together, do cure the scabs of Sheep so often as they are used.

Another medicine.

ADrink being made of the juyce of Hops, and the herb Chamaelion, and given unto them cureth them. Likewise the same being sod with the roots of black Chamaelion, and anointed warm upon the place, according to Dioscorides, have the same operation. Likewise Pliny writeth, that the scabs of Sheep may be cured by salt water alone, either taken out of the Sea, or made by art, and forasmuch as there is great danger in the decoction thereof, lest that the water overcome the salt, or the Salt overcome the water, he prescribeth a mean how to know it, namely the equal and just temperament thereof, for (saith he) if it will bear up an Egge then it is well tempered, so that the Egg will swim and not sink, which you shall find by addition of equal and just quantity of water and Salt, that is, two pintes of water, a pinte of Salt, and so less to less, and more to more. But if there be any bunch or great scab which covereth any part of the skin, then open the scab and bunch, and pour into it liquid pitch and scorched salt: and thus much for the disease of the scabs.

Of the Holyfire which the Shepheards call the Pox, or the Blisters, or Saint Anthonies fire.

THis evill is uncurable, for it neither admitteth medicine nor resecation by knife, and there∣fore whensoever a Beast is infected therewith, it ought presently to be separated from the residue of the flock, for there is nothing that spreadeth it self more speedily: whensoever you adventure to apply any thing unto it, it presently waxeth angry, and perplexeth the whole body except it be the milk of Goats, and yet my Author speaketh thus of it: Quod infusum tantum velet, ut blandiatur, igneam saevitiam, differens magis occisionem gregis, quam prohibens. That is, It seemeth to close with raging fire, as it were to flatter it a little, rather deferring the death of the Beast, then doing away the disease. It is therefore prescribed by the most memorable Author of all the Egyp∣tians, that men do oftentimes look upon the backs of their Sheep to see the beginning of this sick∣ness, and when they finde a Sheep affected herewith, they dig a ditch or hole fit for him at the entering in of the Sheep-coat or stable, wherein they put the Sheep alive with his face upward, and back downward, and cause all the residue of the flock to come and piss upon him, by which action it hath been often found (as Columella writeth) that this evill hath been driven away, and by no other means.

Of the Warts, and Cratches of Sheep.

THis disease called by the vulgar shepheards the Hedghog, and it doth annoy the Sheep two manner of ways; First, when some gauling or matter ariseth upon the paring of the hoof, or else a bunch arise in the same place having hair growing in the middle like the hair of a Dog, and under that a little worm, the worm is best drawn out with a knife, by cutting the top of the wound, wherein must be used great wariness and circumspect••ion, because if the worm be cut asunder in the wound, there issueth out of her such a venemous pustulate matter, that poysoneth the wound, and then there is no remedy but the foot must be cut off. But the wound being opened, and the worm taken out alive, presently with a Wax-candle you must melt into it hot burning sewet, and if there be no bunch but only scabs, take Allum, liquid Pitch, Brimstone, and Vinegar, mingled all together, and apply it unto the wound, or else take a young Pomgranate before the grains grow in it, and bake it with Allum, casting upon it Vinegar, sharp Wine, and the rust of Iron fryed all together.

Of the Falling-sickness.

IT cometh to passe sometimes that Sheep are infected with the Falling-sickness, but the cure hereof can never be known, nor yet the sickness well till the beast be dead, and then (as Hippocrates writeth) by opening of the brain it will evidently appear, by the over great moistness thereof.

Of the pains in the Eyes.

IT is reported by Theophrastus and Pliny, that for clouds and other pains in the Eye of a Sheep, horned-poppy and Chamaelia are very wholsome.

Of Phlegme in Sheep.

FOr the Remedy of this Disease, take Penyroyal, Marjoram, or wilde Nep made up together in wool, and thrust into the Nose of the Sheep, there turned round untill the Beast begin to neeze, also a stalk of black Hellebor boared through the ear of the Sheep, and there tyed fast for the space of four and twenty hours, and then taken out at the same time of the day that it was put in, by Pliny and Columella is affirmed to be an excellent remedy against the Phlegm.

Of the swelling in the Jaws.

THere is sometimes an inflammation or swelling in the Jaws of Sheep, which the Latins call Tonsillae, coming by reason of a great flux of humors from the head unto that place, which may be cured two manner of wayes, first, by incision or opening the skin where the bunch ly∣eth, whereby all the watery tumors are evacuated, and the Beast cured; or else if through the coldnesse of the weather or some other accident you list not to cut the skin, then annoint it with liquid Pitch, prepared in such manner as is before expressed for the Scabs, by operation whereof, it will be dissolved and dispersed: When this evill ariseth in the begining of the Spring, many times it is cured without all remedy, because the Beast for the greediness of the sweet grasse stoopeth down her head, and stretcheth her neck, by which the straining and sorenesse of her jawes and throat de∣parteth, and this sicknesse in a sheep is like the Kings-evill in a man. There be some that cure it by putting salt among the meat of these Beasts, or by Juniper berries, and Harts-tongue leaves beaten to powder.

For the Cough, and pain in the Lungs.

SHepherds for these diseases do take the powder of the root of Foal-foot, and mingle it with Salt, so give it unto the Sheep to lick, whereby they are perswaded, that the Lungs of the Beast are much comforted and strengthned, and furthermore against the Cough, they take blanched Almonds, and beat them to powder, and so tempering in them two or three cups of Wine, do infuse it in at the Sheeps Nostrils, and likewise Vervine which is called a kinde of Germander, but falsely, because it hath no good smell, is given by shepherds at this day unto their Sheep a∣gainst the Cough.

Of sighing and shortness of breath.

FOr Sheep that are affected with much sighing, they use to bore a hole with an Iron through their ears, and remove the Sheep out of the place where they feed to some other place, and if it come from the sickness of the Lungs, then the herb called Lungwort or Creswort, is the most present remedy in the World: If the root thereof be drunk in water, or a piece thereof tyed under the Sheeps tongue, or (as Celsus saith) give unto it as much Vinegar as the Beast can endue, or half a point of a Mans stale urine warmed at the fire, and infused into the Nostril with a little horn, this also is a remedy against Flegm in the Summer time.

Of the loathing of Sheep, and encreasing of their stomach.

IF at any time the Sheep forsake his meat, then take his tail and pull off from it all the Wool▪ afterwards bind it as hard as ever you can, and so he will fall hard to his meat again: and Pliny affirmeth, that the same part of his tail which is beneath the knot will die after such binding, and never have any sense in it again.

Of the Fluxes of Sheep, and looseness of the belly.

FOr this disease the Shepherds take no other thing but the herb Tormentilla, or Set-foyl, where∣withall they stop all manner of laxes, but if they cannot get the same herb, then they take salt and give it unto them; and so having increased their thirst, they give unto them black Wine, whereby they are cured.

Of the milt of Sheep.

IN April and May, through the aboundance of thick grosse bloud, the Milt of Sheep is stopped and filled, then the Shepherds will take two of their fingers, and thrust them within the Nostrils of the Sheep, there rubbing them untill they make them bleed, and so draw from them as much bloud as they can.

Of the sickness of the Spleen.

FOrasmuch as a Horse, a Man and a Sheep, are troubled with the same diseases, they are also to be cured with the same remedies, and therefore Spleen-wort given unto Sheep, as to a Man and a Horse (as we have already expressed) is the best remedy for this Malady.

Of the Fevers of Sheep.

SOmetimes a shaking rage through an incensed and unnatural heat of the bloud in the Sheep begeteth in him a Fever, the best remedy whereof is to let him bloud, according to these Verses;

Quinetiam ima dolor babantum lapsus ad ••ssa, Cum furit, at{que} artus depascitur arida febris: Profuit incensos aestus avertere: & inter Ima ferire pedis salientem sanguine venam, Quam procul aut molli succedere saepius umbrae Videris, aut summas carpentem ignavius herbas, Extremam{que} sequi, aut medio procumbere ca〈…〉〈…〉po Pascentem, & serae solam decedere nocti. Continuo ferro culpam compesce: priusquam Dira per incautum serpat contagiovulgus.

In which Verses the Poet defineth the signes of this disease and the cure. The signes he saith are solitariness, and a careless feeding, or biting off the top of his meat, following always the hindmost of the flock, and lying down in the middle of the field, when others be a feeding, also lying alone in the night time, and therefore he wisheth tolet them bloud under the pastern or ankle bone of their foot, but by often experiment it hath been proved, that to let them bloud under the eyes or upon the eares, is as availeable as in the legs; but concerning the Fever we will say more in the discourse of the Lambs.

Of the Pestilence or Rottenness of Sheep.

THis sickness first of all cometh unto Sheep out of the earth, either by some earthquak, or else by some other Pestilent humor corrupting the vitall spirit: for Seneca writeth, that after the City Pompeii in Campania was overthrown by an Earthquak in the Winter time, there fol∣lowed a Pestilence which destroyed six hundred Sheep about that City in short time after, and this he saith did not happen through any natural fear in them, but rather through the corruption of water and air which lyeth in the upper face of the earth, and which by the trembling of the earth is forced out, poysoning first of all the Beasts because their heads are downward and feed upon the earth; and this also will poyson men if it were not suppressed and overcome by a multi∣tude of good air which is above the earth. It were endlesse to describe all the evils that come by this disease, how some consume away by crying and mourning, filling both fields and hils with their lamentations, leaving nothing behind them, no not their skins or bowels for the use of Man: For the cure whereof, First change the place of their feeding, so that if they were infected in the woods or in a cold place, drive them to the hils or to sunny warm fields; and so on the contrary, if in warm places and clement air, then drive them to more turbulent and cold pastures: remove and change them often, but yet force them gently, weighing their sick and feeble estate, neither suffering them to die through laziness and idleness, nor yet to be oppressed through overmuch labour. When you have brought them to the place where you would have them, there divide them asunder, not permitting above two or three together, for the disease is not so powerful in a few as in a mul∣titude; and be well assured that this removing of the air and feeding is the best Physick. Some do prescribe three leaved grasse, the hardest roots of Reeds, sand of the Mountain, and such other Herbs for the remedy of this; but herein I can promise nothing certain, only the Shepherd ought oftentimes to give this unto his Sheep when they are sound. I will conclude therefore this discourse of the Pestilence with the description of Virgil;

Balatu pecorum, & crebris mugitibus amnes, Arentes{que} sonant ripae c••lles{que} ••upini, Jam{que} catervatim dat stragem: at{que} aggerat ipsis In stabulis, turpi dilapsa cadavera tabo, Donec humo tegere, ac foveis abscondere discunt, Nam ne{que} erat coriis usus, nec viscera quisquam Aut undis adolere potest, aut vincere flamma. Nec tondere quidem morbo, illuvie{que} peresa Vellera, nec telas possunt attingere putres. Verum etiam invisos si qu〈…〉〈…〉 tentarat amictus, Ardentes papulae, at{que} immundus olentia sudor Membra sequebatur: nec longo deinde morant•• Tempore, contactos artus sacer ignis edebat.

It is reported by John S••owe, that in the third year of Edward the first, and in Anno 1275. there was a rich man of France, that brought a Sheep out of Spain (that was as great as a Calf of two year old) into Northumberland, and that the same Sheep fell rotten, or to be infected with the Pesti∣lence, which afterward infected almost all the Sheep of England: and before that time the Pestilence or rottenness was not known in England, but then it took such hold, and wrought such effects, as it never was clear since, and that first Pestilence gave good occasion to be remembred, for it continued for twenty and six years together. And thus much for this disease of the Pestilence caused in Eng∣land for the most part in moist and wet years.

Of Lice and Tikes.

IF either Lice or Tikes do molest Sheep, take the root of a Maple tree, beat the same into powder, and seethe it in water, afterwards clip off the wool from the back of the Sheep, and powre the said water upon the back, untill it hath compassed the whole body: some use for this purpose the root of Mandragoras, and some the roots of Cypresse, and I finde by good Authors, that all of them are equivalent to rid the Sheep from these annoyances: To conclude therefore the discours•• of Sheeps diseases, it is good to plant near the Sheep-coats, and pastures of Sheep, the herb Alysson, or wilde Gallow-grasse, for it is very wholesome for Goats, and Sheep; likewise the flowers of wormwood dryed and beaten to powder given unto Sheep with Salt, doth asswage all inward diseases and pains, and also purge them throughly.

The juice of Centory is very profitable for the inward diseases of Sheep, and likewise the flowers of Ivy▪ the Hoom tree hath four kinds of fruit, two proper, the Nut, and the Grain; two improper, the Line, and Hiphear, this Hiphear is very profitable for Sheep, and it is nothing else but a confection made out of the barks of the Hoom tree: the word it self is an Arcadian word, signifying no other thing then viscus and stelis. Sheep also delight in the branches of Maiden-hair, and generally the Wool of Sheep burned to powder and given them to drink, is very profitable for all their inward diseases. And thus much shall suffice to have spoken of the several infirmities and sicknesses of Sheep, which I desire the English Reader to take in good part, wondering very much at the manifold wits, and stirring pens of these dayes, wherein I think our times may be compared to the most flourishing times that ever were since the worlds beginning; yet none have ad∣ventured to apply their times and wits for the explication of the several sicknesses of Sheep and Cattle.

I know there are many Noblemen, Knights and Gentlemen of the Land, and those also which are very learned, that are great masters of Sheep and Cattle, and I may say of them as the Pro∣phet David saith: Their Oxen are strong to labour, and their Sheep bringeth forth thousands and ten thousands in their fields: Whereby they are greatly inriched, and yet not one of them have had so much commiseration, either towards the poor Cattle, in whose garments they are warmed, or Charity to the World▪

For the better direction to maintain the health of these creatures, as to publish any thing in writing for the benefit of Adams children, but such knowledge must rest in the breasts of silly Shepherds; and for the masters, either they know nothing, or else in strange visitation and mortality of their Cattle, they ascribe that to Witchcraft and the Devill, which is peculiar to the work of nature.

Horses, Dogs, and almost every crea••••re, have gotten favour in Gentlemens wits, to have their natures described, but the silly Sheep better every way then they, and more necessary for life, could never attain such kindnesse, as once to get one page written or indited for the safegard of their natures. I do therefore by these presents from my soul and spirit, invite all Gentlemen and men of learning, not only to give their mindes to know the defects of this beast, but also to invent the best remedies that nature can afford, for it is a token of highest mercy unto brute beasts to feed them when they are hungry, and to recover them when they are sick.

Columella and Varro two great Romane, and such as had attained to some of the greatest place of the Common-wealth, being men of excellent wits and capacity, yet had their names been for∣gotten and they never remembred, if they had not written of rustick and countrey matters, and it is no little honour unto them to have left that behind them in Print, or writing, which them∣selves had observed from following the Plough. Therefore it shall be no disgrace for any man of what worth soever to bestow his wits upon the Sheep for certainly it is no lesse worthy of his wit, then it is of his teeth and how necessary it is for the nourishment of man, we all know to this day, and besides there is nothing that so magnifyeth our English Nation as the price of our Wool

in all the kingdoms of the World. But what account the antients made of Sheep, I will now tell you; for their greatest men both Kings and Lords were Shepherds, and therefore you which succeed in their places shall bestow much lesse labour in writing of Sheep then they did in keeping: with the picture of a Sheep they stamped their antient money, and it is reported of Man∣drabulus, that having found a great treasure in the earth, in token of his blind thankfulness to God, did dedicate three pictures of Sheep to Juno, one of Gold, another of Silver, and a third of Brasse; and besides the antient Romans made the penalties of the lawes to be Oxen and Sheep, and no Man might name an Ox untill he had named a Sheep.

Among the Troglodytes they had their Wives common, yet their Tyrants had lawes to keep their wives to themselves, and they thought it a great penalty for the Adultery of their wife, if the Adul∣terer payed them a Sheep.

The Poets have a pretty fiction, that Endymion the Son of Mercury fell in love with the Moon, who despised him, and that therefore he went and kept Sheep; afterward the Moon fell in love with his white Sheep, and desired some of them, promising to grant his request, if he would gratifie her choice: whereupon the wise-man (as Probus writeth) divided his flock into two parts, the whiter on the one side which had the courser Wool, and the blacker on the other side which had the finer Wool, so the Moon chose the white ones and granted him her love, whereupon Vir∣gil thus writeth;

Pan munere niveo lunae captum te Luna fefellit.

It may appear also in what great regard Sheep were in antient time, for that their Priests made holy Water and sacrifices for their sanctification, whereof I finde these relations in Gyral∣dus, Virgil, and others. At the lustration of Sheep there was another manner of sanctifying then at other times, for the Shepherd rose betimes in the morning, and sprinkled his Sheep all over with Water, making a perfume round about the fold, with Sulphur, Sav〈…〉〈…〉e, Lawrell, Wine and fire, singing holy verses, and making sacrifice to the God Pan, for they did believe that by this lustration the health of their Sheep was procured, and all consuming diseases driven away.

It is reported that when Sheep of strange colours were sprinkled with this water▪ signified great happiness to the Princes of the people, and they were gifts for the Emperor, whereupon Virgil made these Verses;

Ipse sed in pratis aries jam suave rubenti Muric••, jam cr••ceo mutabit vellena luto.

When men went to receive answers of the Oracles, they slept all night in the skins of Sheep. There was a Noble sacrifice among the Pagans called Hecatombe, wherein were sacrificed at one time a hundred Sheep at a hundred several Altars.

It is reported of King Josias, that he sacrificed at one time twelve hundred Oxen and eight and thirty hundred Sheep; so great was the dignity of this Beast, that God himself placed in the death thereof one part of his worship: and whereas it was lawful among the Heathens to make their sacrifices of Sheep, Goats, Swine, Oxen, Hens, and Geese, they made reckoning that the Lamb and the Kid was best of all, for that God was not pleased with the quantity, but with the quality of the sacrifice. The antient Egyptians for the honor of Sheep, did neither eat nor sacrifice them, and therefore we read in holy Scripture, that the Israelites were an abomination to the Egyptians, because they both killed, and sacrificed Sheep as all Divines have declared.

There is a noble story of Clitus who when he sacrificed at the Altar, was called away by King Alexander, and therefore he left his sacrifices and went to the King, but three of the Sheep that were appointed to be offered did follow after him, even into the Kings presence, whereat Alex∣ander did very much wonder (and that not without cause) for he called together all the Wise-men and Sooth-sayers to know what that prodigy did foreshew, whereunto they generally answered that it did foreshew some fearful events to Clitus, for as much as the Sheep which by appointment were dead, that is, ready to die, did follow him into the presence of the King, in token that he could never avoid a violent death: and so afterwards it came to passe; for Alexander being dis∣pleased with him, because (as it is said) he had railed on him in his drunkenness, after the sacrifice commanded him to be slain, and thus we see how divine things may be collected from the na∣tures of Sheep. These things are reported by Plutarch and Pausanias.

Another note of the dignity of Sheep, may be collected from the custom of the Lacedemonians: When they went to the wars they drove their Goats and their Sheep b••fore them, to the intent that before they joyned battle they might make sacrifice to their Gods: the Goats were appointed to lead the way for the Sheep, for they were drove formost, and therefore they were called 〈◊〉〈◊〉, and on a time this miraculous event fell out, for the wolves set upon the flocks, and yet contrary to their ravening nature, they spared the Sheep, and destroyed the Goats, which notable fact is wor∣thy to be recorded, because that God by such an example among the Heathen Pagans, did demon∣strate his love unto the good in sparing the Sheep, and his hatred unto the wicked in destroying the Goats, and therefore he reserved the Sheep to his own Altar:

Idibus alba Jovi, grandior agna cadit, So saith Obid. Ngram hiemi pecudem, zephyris foelicibus albam, So saith Virgil.

And again,

—Huc castus Hibilla Nig••••••um multo pecudumte sanguine ducet.

To Jupiter and to the Sun, they were wont to sacrifice white Sheep or Lambs, but to Pluto and to the Earth, they sacrificed black Sheep or Lambs, in token of deadnesse: Therefore Ti∣bullus writeth;

Interea nigras pecudes promittite Diti.

And Virgil saith;

Duc nigras pecudes, ea prima piacula sunto.

When the Greoians sent their spies to the tents of the Trojans, to discover what order, strength, and discipline they observed: Nestor and the an••ients of Greece vowed unto the Gods for every one of the Captains a several gift, that was, O〈…〉〈…〉 melainan, thelen hyporrenon; that is, a black Sheep great with young the reason whereof is given by the Scholiast, they vowed (saith he) a black Sheep, because the spies went in the night time, blackness being an emblem of darkness, and a Sheep great with young because of good fortune, for they sped well in Troy. In Apollonia there were certain Sheep that were dedicated to the Sun, and in the day time they fed neer the river in the best pasture, being lodged every night in a goodly spa••ious cave neer the City, over whom the greatest men both for wealth, strength, and wit were appointed every night to watch by turns for their better safegard: and the reason of this custody, and the great account made of these Sheep, was for that the Oracle had commanded the Apollonians to do so unto them, and make much of them: After∣wards Evenius a noble man among them keeping watch according to his turn, fell asle••p, so that * 1.2169 threescore of the said Sheep were killed by Wolves; which thing came in question among the common Magistrates to know the reason of that fact, and how it came to pass, whether by negli∣gence or by some other violent incursion: Evenius being no wayes able to defend it, was condemned to have both his eyes put out, that so he might be judged never more worthy to see the light with those eyes, which would not wake over their charge, but wink and sleep when they should have been open. And to conclude, I will but add this one thing more, that whereas the Egyptians worship∣ped the Sheep for a god, God permitted the same unto the Jews to be eaten among common and vulgar meats, and also to be burned at the Altar for sacrifice; and whereas the said Egyptians did not only eat but sacrifice swines flesh, God himself did forbid his people that they should never eat or tast of Swines flesh as an abominable thing: by which he signifieth how contrary the precepts of men are to his own laws, for that which he forbiddeth, they allow; and that which they allow, he forbid∣deth; and therefore how far the people of God ought to be from superstition, and from the tradi∣tions of men, is most manifest by this comparison, for that was never sanctified that came not into the Temple, and that was never lawful which was not approved by God: and those things which in his law have greatest appearance of cruelty, yet are they more just and equall then the most indifferent inventions of men, which seem to be stuffed but with mercy, and gilded over with compassion.

And these things most worthy Readers, I have thought good to express in this place for the digni∣ty and honorable account which the greatest men of the world in former times have made of Sheep, and thereby I would incite and stir you up, if it were but one noble spirited learned man, which is furnished with wit, means, and opportunity, to dive and pierce into the secrets of English Sheep, and Shepherds, and to manifest unto the world, the best and most approved means and me∣dicines, for the propulsing and driving away of all manner of diseases from those innocent profitable beasts, and for their conservation in all manner of health and wel••are.

I am sorry that our times are so far poysoned with Covetousness, that there is no regard of God, man, or beast, but only for profit and commodity: for as for the service of God, we see that the common devotion of men, and practise of their Religion, is founded upon a meer hope that therefore God will better prosper them in worldly affairs, and if it were not for the reward in this world, the professors of Religion would not be half so many as now they are; and that is true in them which the Devil slanderously objected to Job, namely, that they do not serve God for no∣thing, and they had rather with Dives have the Devils favour in rich garments and delicate fare, then with Lazarus with misery and contempt, enjoy the favour of God, and to set up their hopes for an other world. As for Men, we see that the Son loveth his Father but for patrimony, and that one man maketh much of another, for hope to receive benefit and recompence by them; and there∣fore it is no marvell if the silly beasts have obtained so little mercy, as to be loved, not because they are Gods creatures, but for that they are profitable and serviceable for the necessities of men: for this cause you nourish them, and not like the Apollonians aforesaid for the Oracles sake, but

for their steeces and their flesh. Therefore if you have any compassion, learn how to help their miseries, and publish them to the world for the general benefit; for he cannot be good which is not merciful unto a beast, and that mercy doth easily die which groweth but in one heart of one mor∣tall man.

There were a company of people in Egypt called Lycopolitae, who worshipped a Wolf for a God, and therefore they alone among all the Egyptians did eat Sheep, because the Wolf did eat them; even so I can make no better reckoning of those men that nourish Sheep for their profit only, then I do of the Lycopolitaes, which worshipped a Wolf, for such men have no other God but their belly, and therefore I trust these reasons shall perswade some one or other to write a larger discourse of our English Sheep.

Now in the next place we are to discourse of the utilities that cometh by Sheep, for as it is the * 1.2170 meekest of all other Beasts, so as the reward of meekness, there is no part of him but is profitable to man: his flesh, bloud, and milk is profitable for meat, his skin and wool both together and a sunder for garments, his guts and intrails for musick, his horns and hoofs for perfuming and dri∣ving away of Serpents, and the excrements of his belly and egestion or dung, for the amending and enriching of plowed lands, and for these occasions did the Egyptians worship it for a God, for that they could see no creature in the world, but had some parts altogether unprofitable unto men, but in this they found none at all.

First of all therefore to begin with their flesh, although Physitians have their several conceits thereof, as Galen (who saith) that the flesh of Hares is better then the flesh of Oxen and Sheep; and Simeon Zethi, who being forced to confess the goodness of Mutton or Sheeps-flesh in the beginning and middle of the Spring, yet writeth that it is full of superfluities and evill juice, and hurtful to all flegmy and moist stomacks. Crescentiensis also writeth, that the flesh of Sheep hath an un∣pleasant tast through overmuch humidity, and fit for none but for Countrey-labouring men: Indeed I grant the opinion of Platina, who writeth thus concerning Rams: Ovem arietem dentibus ne attingas, non modo enim ejus caro non prodest, verum etiam vehementer obest; that is, That Rams flesh we ought never to touch, for it is not only unprofitable; but it is much hurtful: yet in England the flesh of Rams is usually eaten, either through the craft or subtilty of the Butchers, or else through Covetousness. But in many houses (as I have heard) there is a kinde of Venison made of the flesh of Rams, which is done by this means; First they take the Ram, and beat him with stripes on all parts till the flesh grow red, for such is the nature of the bloud, that it will gather to the sick affected places, and there stand to comfort them, so by this means after the Ram is killed, the flesh looketh like Venison: But as in other discourses, namely, Hares and Conies, we have already shewed our hatred of all cruel meats, so also I utterly dislike this, for if it be not sufficient to kill and eat the beast, but first of all put it to Tyrannical torments, I cannot tell what will suffice, except we will deal with beasts; as PILATE did with CHRIST, who was first of all whipped and crowned with thorns, and yet afterward did crucifie him.

But for the taking away of that Rammy humour and rank moistness which is found in the Male-sheep, they use to geld them when they are young and suck their dams, or else within the compass of a year after their yeaning, whereby the flesh becometh so temperate, sweet, and savory, as any other flesh in the world; and if they passe a year, then do they use to knit them, and so in time their stones deprived of nourishment from the body by reason of knitting, do dry and consume away, or utterly fall off, whereby the whole flesh of the Beast is made very seasonable and wholesome. It is granted by all, that when they are young, that is to say, a year old, their flesh is very wholesome, and fit for nourishment of mans nature, but that they increase much phlegm, which evill is allaied by eating Vinegar and drinking wine unto it. In many places they salt their Muttons when they are killed, and so eat them out of the pickle, or else roast them in the smoak like Bacon. Within the territory of Helvetia, there is a publick law whereby the Butchers are forbidden to buy any forain Sheep, after the feast of St. James; that is, the five and twenty day of July, for although that after that time they grow fat, yet is their flesh then lesse wholesome, and their fat more hurtfull, then that which is gotten in the Spring of the year.

It were needless for me to set down the division of a dead Sheep into his quarters, shoulders, legs, loins, rackes, heads, and purtinances, for that they are commonly known, and the relation of them can minister small learning to the Reader, but every part hath his use, even the bloud that is taken from him when his throat is cut, hath his peculiar use for the nourishment of man, and above all other things the fat of his loins commonly called his sewet wherein it excelleth all other beasts what∣soever, for their reins are covered all over with fat.

There is no less use of their milk not only for young, but for old persons, and as well for the rich to * 1.2171 beautifie their tables, as for the poor to serve their hungry appetites, and there be some people in Africk that have no corn in all their Countrey, and therefore in stead of bread, their common food is milk, the goodness whereof is thus expressed by Fierra;

Quod praestat? Caprae, post? Oves, inde boves.

Evermore the milk of an Ewe is best that is newest and thickest; and that which cometh from a black Sheep is preferred before that which is milked from a white, and generally there is no beast

whereof we eat, but the milk thereof is good and nourishable, therefore the milk of Sheep is pre∣ferred in the second place, and there is no cause that it is put in the second place but for the fatness thereof, otherwise it deserved the first, for as the fatness maketh it less pleasant to the palate and stomach of Man, yet is it more pretious for making of Cheese and we have shewed already that in some places as in the Island Erythrea, the milk of Sheep yeeldeth no whay, and that they can make no Cheese thereof, but by mingling abundance of water with it; they make abundance of Cheese in the A••ennine hils, and in Lyguria; the Cheese of Siellia is made of Goats and Sheeps milk, and generally Cheese made of Sheeps milk is the better the more new it is. The nature of a Sheep is to give milk eight moneths together, and in Italy they make Butter also of the milk of Sheep, all the Summer time unto the feast of St. Michael they milk them twice a day, but after that, untill they cupple with their Rams, they milk them but once a day; the faults of Cheeses made of their milk is either because they are over dry or hollow, and full of eyes and ho••••s or else clammy like birdlime, the last proceedeth from the want of pressing, the second through overmuch ••al••, and the third by overmuch dry∣ing in the Sun. And thus much shall suffice to have spoken of those things in Sheep which are fit to be eaten.

In the next place we come to discourse of their Wool, and of the shearing or clipping of Sheep, for although their flesh be pretious, yet it is not comparable in value to their fleeces, for that when they are once dead, they yeeld no more profit, but while they live they are shorn once or twice a year, for in Egypt they are shorn twice a year, and also in some parts of Spain. And it appeareth that in antient, times there were great feasts at their Sheep shearings, as is apparent in the holy Scripture in many places, and especially by the history of Ab••alon, who after he had once conceived malice a∣gainst his Brother Amnon, he found no opportunity to execute the same, untill his Sheep-shearing feast, at which time in the presence of all his brethren the Kings sons (even at dinner) when no man suspected harm, then did Absalon give a sign to his wicked servants to take away his life, which they performed, according to their Masters malice.

It appeareth by the words of Pliny, who writeth thus; Oves non ubi{que} tondentur, durat quibusdam in locis vellendi mos; qui etiam nunc vellunt, ante triduo jejunas habent quo languidae minus radices lanae retinent; that is, Sheep are not every where shorn, for yet unto this time in many places they do commonly observe the old custom of pulling the wool off from the Sheeps back and they which do now pull the wool and not shear it, do alwayes cause their Sheep to fast three days before, that so being made weak the roots of the wool may not stick so fast, but come off more easily.

And indeed I am confirmed in this opinion by the Latine word Vellus, which signifleth a fleece, which can be derived from no other Radix or Theam, nor admit any other manner or kinde of no∣tation, then a vellendo, that is, from pulling.

Cato also in his Book of Originals writeth thus, Palatini collis Romae altera pars Velleia-appellata fuit, a vellenda lana ante Hetruscam tonsuram incolis monstratam; that is to say, There was one part of the hill Palatine at Rome, which was called Velleia, from the pulling of wool, for it was their custom there to pull their wool, before the inhabitants learned the Hety••••ian manner of shearing Sheep; by which testimony we see evidently the great torment that the poor Sheep were put unto when they lost their fleeces, before the invention of shearing, for it is certain by the antient pictures and statues of Men, that there was no use of shearing either hair or wool, from Men or Sheep.

But the hair of Men grew rude, and in length like Womens, and Sheep never lost their fleeces but by pulling off, and therefore Varro writeth, that four hundred and fifty years after the building of Rome there was no Barber or Sheep-shearer in all Italy, and that Publius Ticinius Menas was the first that ever brought in that custom among the Romans, for which there was a monument erected in writing in the publick place at Ardea, which untill his time was there sincere∣ly preserved.

Now concerning the times and seasons of the year for the shearing of Sheep, it is not only hard, but also an impossible thing to set down any general rule to hold in all places. The best that ever I read is that of Didymus, nec frigido adhuc, nec jam aestivo tempore, sed medio vere Oves tondendae sunt; That is, Sheep must neither be shorn in extreme cold weather, nor yet in the extreme heat of Summer, but in the middle of the Spring.

In some hot Countries they shear their Sheep in April, in temperate Countries they shear them in May, but in the cold Countries in June and July, and generally the best time is betwixt the Vernal Equinoctium, and the Summers solstice, that is, before the longest day, and after the days and nights be of equall length; there be some that shear their Sheep twice in a year, not for any necessity to disburden the beast of the fleece, but for opinion that the often shearing causeth the finer wool to arise, even as the often mowing of the grasse maketh it the sweeter. In the hot * 1.2172 Countries the same day that they shear their Sheep, they also anoint them over with Oyl, the lees of old wine, and the water wherein Hops are fod, and if they be near the Sea side, three days after they drench them over head and ears in water, but if they be not near the Sea side, then they wash them with rain water sod with Salt: and hereby there cometh a double profit to the Sheep: First, for that it will kill in them all the cause of scabs for that year, so as they shall live safe from that in∣fection: * 1.2173 and secondly the Sheep do thereby grow to bear the longer and the softer wool. Some do shear them within doors, and some in the open sun abroad, and then they chuse the hottest

and the calmest days, and these are the things or the necessary observations, which I can learn out of the writings of the antients about the shearing of Sheep.

Now concerning the manner of our English Nation, and the customs observed by us about this * 1.2174 businesse, although it be needlesse for me to expresse, yet I cannot contain my self from relating the same, considering that we differ from other Nations. First therefore, the common time whereat we shear Sheep is in June, and Lambs in July; and first of all we wash our Sheep clean in running sweet waters, afterward letting them dry for a day or two, for by such washing all the wool is made the better and cleaner: then after two days we shear them, taking heed to their flesh, that it be no manner of way clipped with the sheares, but if it be, then doth the shearer put upon it liquid pitch, commonly called Tar, whereby it is easily cured and kept safely from the flies: The quan∣tity of wool upon our Sheep is more then in any other Countrey of the world, for even the least among us (such as are in hard grounds) as in Norfolk, the uppermost part of Kent, Heitfordshire, and other places, have better and weightier fleeces then the greatest in other Nations: and for this cause the forain and Latin Authors do never make mention of any quantity of wool they shear from their Sheep, but of the quality.

The quantity in the least is a pound, except the Sheep have lost his wool, in the middle sort of Sheep two pounds or three pounds, as is vulgar in Buckingham, Northampton, and Leicester shires: But the greatest of all in some of those places, and also in Rumney marsh in Kent, four or five pounds: and it is the manner of the Shepherds and Sheep-masters to wet their Rams, and so to keep their wool two or three years together growing upon their backs, and I have credibly heard of a Sheep in Buckinghamshire in the flock of the L. P. that had shorn from it at one time, one and twenty pound of wool. After the shearing of our Sheep, we do not use either to anoint or wash them, as they do in other Nations, but turn them forth without their fleeces, leaving them like me∣dowes new mowen, with expectation of another fleece the next year. The whole course of the handling of our Sheep is thus described by the flower of our English Gentlemen husbands Master Thomas Tusser;

Wash Sheep' for the better where water doth run, And let him go cleanly and dry in the Sun, Then shear him and spare not, at two days an end, The sooner the better his corps will amend, Reward not thy Sheep when ye take off his coat With twitches, and slashes as broad as a groat: Let not such ungentleness happen to thine Lest flie with her gentles do make him to pine. Let Lambs go unclipped till June be half worne, The better the fleeces will grow to be shorne, The Pye will discharge thee for pulling the rest, The lighter the Sheep is, then feedeth it best.

And in another place of the husbandry of Sheep he writeth thus:

Good farme and well stored, good housing and dry, Good corn and good dairy, good market and nigh, Good shepherd, good till-man, good Jack and good Gill, Makes husband and huswife their coffers to fill: Let pasture be stored and fenced about, And tillage set forward as needeth without. Before you do open your purse to begin, With any thing doing for fancy within, No storing of pasture with baggagely tit, With ragged and aged as evill as it: Let carren and barren be shifted away, For best is the best, whatsoever you pay.

And in another place speaking of the time of the year for gelding Rams, and selling of wool which he admonisheth should be after Michaelmas, he writeth thus:

Now geld with the gelder, the Ram and the Bull, Sew ponds, amend dams, and sell Webster the wool.

But of the milking of Sheep he writeth thus:

Put Lamb fro Ewe, to milk a few, Be not too bold, to milke and fold, Five Ewes allow, to every Cow, Sheep wrigling tail, hath mads without fail.

And thus far Tusser, besides whom I finde little discourse about the husbandry of Sheep in any English Poet.

And for the conclusion or rather farther demonstration of this part, concerning the quality of * 1.2175 our English wool, I can use no better testimony then that of worthy Mr. Camden, in his Britannia, for writing of Buchinghamshire he useth these words, Haec tota fere campestris est, solo item argillacto, tenaci & foecundo, Pabulosis pratis innumeros ovium greges pascit, quarum mollia & tenuissima vellera ab Asiat••cia us{que} gentibus expetuntur; that is to say, The whole County of Buckingham is of a clammy, cham∣pain, fertile soil, feeding innumerable flocks of Sheep with his rich and well-growen pastures or medowes, whose soft and fine fleeces of wool are desired of the people of Asia; For we know that such is the trade of Merchandise and transportation of English cloth, the rare finenesse and smoothnesse thereof is admired in Asia; namely, in Palestina, and other Kingdoms of the

Turk, and therefore they have English houses of Merchants, both at Altppo, ••••ripoli, and other places. Again speaking of Lemster ore, or Lemster wool in Herfordshire, he writeth thus: Sed ei praecipua bodie gloria est a lana in circum vicinis agris (Lemster ore vacant) cui excepta Apula & Tarentine, palmam deferunt Europaei omnes. The greatest glory of that soil is in their wool, which ariseth from Sheep, feeding in the fields and pastures adjoyning thereunto, (which wool they call Lem∣ster ore) and all Christendom yeeldeth praise and price unto it next after the Apulian and Tarentinian wool.

And indeed so sweet is the gain that cometh by Sheep, that in many parts of the Land there is a decay of tillage and people, for their maintenance, and therefore the said Mr. Camden saith most worthily, even like himself, that is honest and unpartial in all his writings, for in the beginning of his description of Northamptonshire, where I think above all parts depopulation and destroying of Towns is most plentiful, (so that for Christians now you have sheep, and for a multitude of good house-holders, you shall have one Shepheard swain and his Dog lying upon forty shillings a year, or little more) he writeth in the words of Hythodaeus after the commendation of the Sheep and wool of that Countrey: Ovibus otpleta & quasi obsessa, quae (ut Hythodaeus ill••, dixi••) tam 〈◊〉〈◊〉 esse tamque exi••uo ali solebant, nunc (uti fertur) tam edaces atque indomitae esse coeperunt ut homines d••vo••ent, ipsos agros, domos, oppida vastent, ac depopulentur; which worlds I cannot better English then in the words of an Epigrammatarian in our age, for to this effect, according to my remembrance he writeth;

Sheep have eat up our pastures, our medowes, and our downes, Our Mountains, our Men, our Villages and Towns; Till now I thought the common proverb did but just, That sayes a black sheep is a biting beast.

Concerning the goodness of English Wool, and the difference of it from others, the reason is well given by Gesner and Cardan: Lanae earum molles & crispae sunt, ideo{que} nunc ut olim Milesia celebratur: nec mirum cum nullum animal, venenatum mittat Anglia, & sins luporum metu 〈◊〉〈◊〉 vagetur: nulli enim in Anglia hodie lupi reperiuntur. Rore caeli sitim sedant greges, ab omni alio potu arcentur quod aquae ibi ovibus sint exitiales; that is to say, The wool of English Sheep is soft and curled, and therefore it is now commended as highly as ever was the Milesian wool in ancient time: and not without just cause, for they are neither annoid with the fear of any venemous Beast, nor yet troubled with Wolves, and therefore the strength of their nature and peaceable quiet wherein they live, doth breed in them the better wool; and besides they never drink, but quench their thirst with the dew of heaven. And thus much for the discourse of English wool.

I am never able sufficiently to describe the infinite commodities that come unto men by wool, * 1.2176 both for gardens, for hangings, for coverings, for hats, and divers such other things, and there∣fore it shall not be unpleasant I trust unto the Reader, to be troubled a little with a farther di∣scourse hereof, if I blot some paper in describing the quality of the best wool in other Nations. First of all therefore we are to remember these two things, that the best wool is soft and curled, and that the wool of the old Sheep is thicker and thinner then the wool of the younger, and the wool of the Ram followeth the same nature, of whom we will speak more in his story. Only in this place our purpose is to expresse the examination of wool as we finde it related by Authors, according to their several Countries. Therefore as we have said already out of Mr. Camdens report, the Tarentinian and Apulian must have the first place, because the Sheep of those Countries live for the most part within doors, and besides that, are covered with other skins. In Spain they make greatest account of the black wool, and it appeareth by good History, both in our English Chronicle and others, that the Sheep of Spain were of no reckoning till they were stored with the breed of England. There is a little Countrey called Pollentia neer the Alpes, of the wool where of Martial maketh menti∣on, as also of the Canusine red wool, and therefore Ovis Canusina was an Emblem for pretious wool, his Verses are these:

Non tantum pullo lugentes vellere lanas, Roma magis fuscis, vestitur Gallia, ruffis, Canusinatus nostro Syrus assere sudet.

We have spoken already of the wool of Istria and Liburnia, which if it were not for the spinning in Portugal, and the Websters art thereupon, it were no better for cloth then hair. Strabo writeth, that the wool of Mutina, whereby he meaneth all the Countrey that lyeth upon the Scutana, is very soft and gentle, and the best of Italy, but that of Liguria and Millain, is good for no other use but for the garments of servants.

About Padua their wool is of a mean price, yet they make of it most pretious works of Tapestry, and Carpets for tables, for that which was rough and thick in antient time was used for this purpose and also to make garments, having the shags thereof hanging by it like rugs. There is a City called Felirum, and the wool thereof by the Merchants is called Feltriolana, Felt-wool they were wont to make garments hereof neither woven nor sewed, but baked together at the fire like hats and caps, whereof Pliny writeth thus, Lanae & per se coacta vestem faciunt, & si addatur a••etum etiam ferro

resistunt, imo vero etiam ignibus novissimo s•••• purgamemo quippe a••enis coquentium extracte indumentis us•• veniant: Gallorum ut arbitror invento, certe Gallicis hodie nominibus discernuntur. Wool hath this pro∣perty, that if it be forced together it will make a garment of it self, and if Vinegar be put unto it, it will bear off the blow of a sword, dressed at the fire and purged to the last, for it being taken off from the brazen coffer whereon it was dressed, it served for clothing, being as he thought an invention of the Gals, because it was known by French names, and from hence we must see the begin∣ning of our felt-hats. The Betican wool is celebrated by Juvenal, when he speaketh how Catullus fearing shipwrack, was about to cast him out into the water;

Infecit natura pecus, sed & egregius fons Viribus occultis & B〈…〉〈…〉 adj〈…〉〈…〉 〈◊〉〈◊〉.

For the colour of Wool in that Countrey groweth mixed, not by any art, but naturally through their food, or their drink, or the operation of the air. The Lavoditian Wool is also celebrated, not * 1.2177 only for the softnesse of it, but for the colour, for that it is as black as any Raven, and yet there are some there of other colours, and for this cause the Spanish Wool is commended, especially Turdita∣nia, and Corax•• (as Strabo writeth) for he saith the glosse of the Wool was not only beautiful for the purity of the black, but also it will spin out into so thin a thread as was admirable, and therefore in his time they sold a Ram of that Countrey for a talent. I may speak also of the Wool of Pa••ma, and Altinum, whereof Martial made this distichon;

Velleribus primis Appulia; Parma secundis Nobilis, Altinum ••ertid laudat ovis.

We may also read how for the ornament of wool, there have been divers colours invented by art, and the colours have given names to the Wool, as Simatulis lana, wool of Sea-water∣colour, some colour taken from an Amathyst stone, some from brightness or clearness, some from Saffron, some from Roses, from Mittles, from Nuts, from Almonds, from Wax, from the Crow, as Color coraxicus, and from the purple fish, as from the Colassine, or the Tyrian, whereof Virgil writeth thus;

Hae quo{que} non cura nobis levibre ••uendae, Nec minor usus erit, quamvis Milesia magno Vellera mutentur Tyrios incocta rubores.

From hence cometh the chalke colour, the Lettice colour, the Loot-tree root, the red colour, the Azure colour, and the Star colour. There is an herb called Fullers-herb, which doth soften Wool, and make it apt to take colour, and whereas generally there are but two colours, black and white that are simple, the antients not knowing how to die Wool, did paint it on the out∣side; for the triumphing garments in Homer were painted garments. The Phrygian garments were colours wrought with needle-work, and there was one Attalus a King in Asia, which did first of all invent the weaving of Wool and Gold together, whereupon came the name of Vestis Attalica, for a garment of cloth of gold.

The Babylonians and the Alexandrians loved diversity of colours in their garments also; and therefore M〈…〉〈…〉 Scipio made a law of death against all such as should buy a Babylonish garment, that was carpets or beds to eat upon for eight hundred Sesterces. The shearing of cloth or gar∣ments made of shorne cloth, did first of all begin in the dayes of St. Augustine, as Fenistella writeth. The garments like poppies had the original before the time of Lucilius the Poet, as he maketh men∣tion in Tarquatus.

There was a fashion in antient time among the Romans, that a distaffe with Wool upon it, was carryed after Virgins when they were going to be marryed: the reason thereof was this (as Varro * 1.2178 writeth) for that there was one Tanaquillis, or, Caia Cecilia, whose Distaffe and Wool had endured in the Temple of Sangi many hundered years, and that Servius Tullus made him a cloke of that Wool, which he never used but in the temple of Fortune, and that that garment afterwards conti∣nued 500 and 60 years, being neither consumed by moths, nor yet growing threadbare, to the great admiration of all which either saw it or heard it. And thus much I thought good to adde in this place concerning the diversity of Wool, distinguished naturally according to several regions, or else artificially after sundry tinctures. Likewise of the mixing and mingling of Wool one with another, and diversities of garments, and lastly of the lasting and enduring of Wool and Garments, for it ought to be no wonder unto a reasonable man, that a woollen garment not eaten by moths, nor worn out by use, should last many hundred years, for seeing it is not of any cold or earthly nature, but hot and dry, there is good cause why it should remain long without putrifaction: and thus much in stead of many things for the Wool of Sheep.

As we have heard of the manifold use of the Wool of Sheep, so may we say very much of the * 1.2179 Skins of Sheep for garments and other uses: and therefore when the Wool is detracted and pul∣led off from them, they are applyed to Buskins, Brest-plates, Shooes, Gloves, Stomachers, and other uses, forthey are also dyed and changed by tincture into other colours, and also when the

Wool is taken off from them, they dresse them very smooth and stretch them very thin, where∣of is made writing parchment, such as is commonly used at this day in Eng••and, and I have known it practised at Tocetour, called once Tripontium in the County of Northampton: and if any part of it will not stretch but remain stiffe and thick, thereof they make writing tables, where∣on they write with a pencil of Iron or Brasse: and afterward deface and rase it out again with a spunge or linnen cloth. Hereof also (I mean the skins of Sheep) cometh the coverings of Books, and if at any time they be hard, stubborn; and stiffe, then they soften it with the Sheeps sewet or ••allow.

The bones of Sheep have also their use and employment for the ••asting of knifes. The Rhaetians of the urine of Sheep do make a kinde of counterfeit Nitre. And Russius faith, that if a man would change any part of his Horses hair, as on the forehead, take away the black hairs and put them into white, 〈◊〉〈◊〉 him take a ••innest cloth and wet it in boyling milk of Sheep, and put it so hot upon the place that he would have changed, so oftentimes together till the hair come off with a little rub∣bing, afterward set him wet the same cloth in cold Sheeps milk, and lay it to the place two or three days together, and the hair will arise very wh••••e (thus saith he;) and there are certain flies or moths which are very hurtful to gardens, if a man hang up the panch of a Sheep, and leave for them a passage or hole into it, they will all forsake the flowers and ••••erbs, and gather into that ven∣tricle, which being done two or three times together, make a quit riddance of all their hurts, if you please to make an end of them:

The Swallows take off from the backs of Sheep flocks of Wool, wherewithal the provident Birds * 1.2180 do make their nests to lodge their young ones after they be hatched.

With the dung of Sheep they compasse and fat the earth, it being excellent and above all other * 1.2181 dung necessary for the benefit and encrease of Corn, except Pigeons and Hens dung which is hot∣ter, and the sandy land is fittest to be amended with Sheeps dung, also plants and trees if you mingle therewith ashes.

Now we are to proceed to the gentle disposition of Sheep, and to express their inward qualities * 1.2182 and moral uses; and first of all considering the innocency of this Beast I marvel from whence the G••••tynia•• Cretian custom proceeded, which caused Adulterers Por their punishment to ride through∣out the whole City crowned with Wool, except that so they might signifie his tender and delicate effeminacy; and therefore as some are crowned with gold in token of virtue and valiant acts, so vice (especially the wantonness of the flesh) deserveth to be crowned with Wool, for the looseness and beastliness thereof, not because such a crown was a sufficient punishment, for an opprobry and continual badge of ignominy, even as forgerers and perjured persons ride with papers on their heads, upon bare horse backs, and so forth.

By the behaviour of Sheep at their Rutting or Ramming time the Shepherds observe tempests, * 1.2183 rains, and change of weather. If they be very lustful and leap often upon their females, but if they be slow and backward, then is the poor naked man glad, for that thereby he conceiveth hope of a gentle Winter, and temperate weather. Also if in the end of Autumn they stamp upon the ground with their feet, it betokeneth hard weather, cold Winter, much Frost and Snow, about the time of the first rising of the Pleiades of seven Stars. Which thing is thus Poetically expressed by Avienus;

—Si deni{que} terram Lanigerae fodiant caput, aut tendantur in arcton, Cam madidus per marimora turbida condit Ple••adas occ••sus, cum brumae in frigoracedit Frugifer Autumnus, ruet aethera concitus imber.

Concerning the simplicity of Sheep, I must say more, and also of their innocency, yet the simplicity thereof is such, and so much, that it may well be termed folly, or Animal ineptisstmum, for Aristotle writeth thus of it, Repit in deserta sine causa, hyeme obstante ipsum saepe egreditur stabulo, occupatum a nive, nisi pastor compulerit, abire non vult, sed perit desistens, nisi mares a pastore ducantur, ita enim reliquus grex se∣quitur; that is, Without cause it wandereth into desert places, and in the winter-time when the air is filled with cold winds, and the earth hardened with hoare frostes, then it forsaketh and goeth out of his warm coat or stable, and being in the cold Snow, there it will tarry and perish, were it not for the care of the Shepherd, for he taketh one of the Rams by the horns, and draweth him in adoors, then do all the residue follow after. They are also very obedient to the voice and call of the Shepherds, and to the barking and cry of their Dogs, and no lesse is their love one toward another, every way commendable, for one of them pityeth and sorroweth for the harm of another, and when the heat of Sun offendeth them, Albertus writeth, that one of them interposeth his body to shadow the other.

Their Dam or Ewe loveth her Lamb, and knoweth it by smelling to the hinder parts, and if at any time the Dam do not love or make reckoning of her young one, they give her the herb Penny∣wort or Water-wall to drink in water, and then as the Schollast affirmeth, natural affection increa∣seth in her. Of the foolishness of Sheep, there was an Emblem to signifie by a man riding upon a golden Fleece, one ruled by his servant or wise;

Tranat aquas residens pretioso in vellere Phryxus. Et flavam impavidus per mare scandit ovem. Ecquid id est? vir sensu habeti sed divite gaza, Conjugis aut servi quem regit arbitrium.

And therefore Aristophanes reproving the stolidity of the Athenians, calleth them Sheep: And Ori∣gen writing upon Leveticus, saith; Ovium immolatio affectuum stultorum, & irrationabilium correctio. The Sacrificing and killing of Sheep, is nothing else but the correction of our foolish and unreasonable affections. We have shewed already in the story of the Goat, of a Goat that nourished a Wolfs whelps, which in the end did destroy her, and the self same is ascribed also to a Sheep.

They observe great love and concord with Goats, and live in flocks together, and fo•• this cause * 1.2184 it happeneth, that more Goats are destroyed by Wolves then Sheep, for that the Goats forsake their fellows, and straggle abroad for food, but the Sheep very seldom: and it is observed, that * 1.2185 if a Wolf kill a Sheep, and afterwards any garments be made of the wooll of that Sheep, they ea∣sily and more speedily breed Lice and vermin then any other, and also procure itch in the bodies of them that wear them, whereof Cardan giveth this reason; Haud mirum videri debet ovis pellem a Lupo dilaniatae pruritum movere, nam ob vehementem metum, tum etiam ob contrariam naturam mali afficitur, & si mori enim ultimum sit supplicium, magis tamen afficitur corpus in uno quam in altero genere, metuit 〈◊〉〈◊〉 magis in mari fluctuans quam coram hostibus. It ought not (saith he) move any man to wonder, that the wooll of a Sheep torn asunder by a Wolf should beget and breed itch, for that affection ariseth from both, from the vehemency of fear before it be dead through the sight and sense of the Wolf, and also by reason of a contrary nature that is oppressed and devoured by another, and although death be the last punishment, yet we see divers affections follow dead carkases after death, and as a man is more afraid of the Sea when he is in peril of death therein, then of the face of his enemy, so is it in this case, betwixt the Sheep and the Wolf.

The same Cardan affirmeth, that Sheep are afraid of Wolfs even after death; for the wooll of a Sheeps skin will fall off in the presence of a Wolf. Unto this subscribeth Oppianus, or rather Al∣bertus * 1.2186 received it from Oppianus, and furthermore (it is said) that if the strings of a Sheeps and Wolfs guts be fastened to one and the same Instrument, they will never make good Harmony; and further∣more, if a Drum be made of a Sheeps skin, and another of the Wolfs skin, the Drum of the Sheeps skin will jar, and sound unpleasantly in the presence of the Wolfs skin: but of these things I have no certain grounds, only I say, there may be natural reason from the substance and matter, both of one and other, why this accident may chance without discord and hatred of each other, but from the difference and solidity of the matter; as for example; the guts of a Wolf are strong and hard, and will abide greater strain then the guts of a Sheep; if therefore the Musitian will strain the one like the other, it must needs fly asunder: likewise the skin will give a deeper and lowder sound upon a Drum, by reason of the substance, then a Sheeps: and so some may ignorantly ascribe that difference to an antipathy in nature, for as a Candle in the presence of a great Torch or Fire, giveth les•• light to the eye, so doth a drum made of a Sheeps skin, less sound to the sense of hearing, in the presence of another made of a stronger and harder beasts skin: and to conclude, as a twine thread will not hold stretching in the presence (I mean in comparison) of a silk thread, al∣though it be of the same quantity, even so will not a Lute string made of a Sheeps gut, in compa∣rison of another made out of a Wolf. But all the question is, how it cometh to pass, that one of the skins hanged up in the presence of the other should be consumed before other, that is, a Sheeps skin in the presence of the Wolfs, as a Gooses skin will loose the feathers before the Eagles. The an∣swer is easie, for the dryer that the body is, the less excremental humor it containeth: and so will last the longer, and all wilde silvestrial beasts are dryer then the tame, modern, and domestical, as for example, the Wolf then the Sheep; the Lion then the Dog; the Pheasant then the Cock; the Eagle then the Goose: and for these causes the skins of the one do waste before the other, not for fear or secret opposition, but for want of better enduring substance.

The Poets do ascribe unto their Gods Laneos pedes, feet made of Wooll, for that they come softly and suddenly without noise to take vengeance upon malefactors; and therefore when they describe Saturn tyed up a whole year with bands of wooll, their meaning is, to shew how with patience he forbare his wrath and indignation. Bees are enemies to Sheep; and there are no cattel that do so much inrich men as Sheep and Bees.

There is a story in Suidas and Hesychius, of one Chrysamis, who was very rich in Sheep in the Island of Cous, and there came every year an Eel, and stole away his best Sheep among all the flock, at last he met with it and slew it; afterward the ghost of the Eel appeared to him in the night, warning him (for fear of other harm) to see him buryed. Chrysamis neglected it, and therefore he and all his family perished. By which story I cannot guess any other meaning, but that some man stole away his Sheep, and for that he took upon him a private revenge, most inhumanely suffering him to lie unbu∣ryed, and setting more by a beast then the life of a man, as a just punishment of God he perished: and thus I conclude this natural and moral discourse of the Sheep with that fiction of Esop, who writeth, that on a time as the Shepheards were making merry in a Cottage, and eating a Sheep, the Wolf came and looked in, saying unto them: Atqui ego si tantum facerem, quantum cicretis tumulium? If I should eat a Sheep as you do, you would all rise in an uprore: which is fitted against them that make good laws, and observe none themselves.

Of the RAM.

[illustration]

HAving thus made a general description of the Sheep, wherein we have spent no more time * 1.2187 then was fit and convenient, we are now forced to the several species and kindes, and first of all, order and nature teacheth us to discourse of the male, which in our English language is called a Tup or Ram, derived I do not doubt from the French, Ran, although also they call him Belie••; the Germans, Hoden wider, and Hammell; the Italians, Montone, and Ariete; the Spaniards, Carnero; the Helvetians, Ramchen; the Grecians in ancient time Krios, Ariacha, Ceraste, and now in these days Kriare; the Hebrews, Ail, or Eel; the Chaldees plurally, Dikerin; the Arabians, Kabsa; and the Persians, Ne∣rameisch. Now concerning the Greek and Latine names, there is some difference among the learned about their notation, etymology, or derivation; for although they all agree, that Aries est dux & ma∣ritus pecorum, yet they cannot consent from what root, stem, or fountain, to fetch the same. Isido∣rus bringeth Aries ab aris, that is, from the Altars, because the sacrificing of this beast was among all other Sheep permitted, and none but this except the Lambs. Others derive it of Aretes, which sig∣nineth

vertue, because that the strength and vigor of Sheep lyeth in this above all other, for there is in his horns incredible strength, in his minde or inwards part incredible courage and magnanimity, but the truest derivation is from the Greek, word Mrati••s▪ Some Latines call him also Nefrens, and plurally Nefrendes, for distinction from the Weather or gelded Sheep, for the stones were also cal∣led Nefrendes and Nebrundines, and the Epithets of this Beast are, horn-bearer, insolent, violent, fighting, fearful, writhen, swift, wooll-bearer, leaping, head-long, warriour, and in Greek, meek, gentle, and familiar, and is not known by the name Ctilos, for that it leadeth the whole flock to the pastures, and back again to the folds. And thus much may suffice for the name and demonstrative appellation of this Beast; now we will proceed forward to the other parts of his story, not reitera∣ting those things which it hath in common with the Sheep already described, but only touching his special and inseparable proper qualities.

First of all for the election of Rams fit to be the father of the flock, and to generate and in∣crease * 1.2188 issue, and therefore Varro and others, call him Admissarius Aries, a stallion Ram. They were wont to make choise of such an one from an Ewe that had brought forth twins, for that it is con∣ceived, he will also multiply twins; for first in the choise of a Ram, they look unto his breed and stock from whence he is descended, and then to his form and outward parts: as in Horses, Oxen, Dogs, Lions, and almost all creatures, there are races and stocks preferred one before another, so is it also in Sheep, and therefore require that he be Boni seminis pecus, a Ram of a good breed, and next of the form and outward parts, although some never look further then colour; but Columella adviseth that his wooll, palate of his mouth, and tongue be all of one colour, for if the mouth and tongue be spotted, such also will be the issue and Lambs he begetteth, for we have shewed you already, that the Lamb for the most part followeth the colour of the Rams mouth, such a Ram is th•••• described * 1.2189 by the Poet.

Illum autem quamvis aries sit candidus ipse, Nigra subest udo tantum cui lingua palato, Rejice, ne maculis infuscet vellera pullis Nascentum.—

And therefore for as much as the young ones do commonly resemble the father, and bear some notes of his colour, let your Ram be all black, or all white, and in no case party-coloured; and for * 1.2190 the stature and habit of his body let it be tall and straight; a large belly, hanging down and well cloathed with wooll; a tail very long and rough; a broad fore-head; large stones; crooked wind∣ing horns toward his snowt, having his ears covered with wooll, a large breast, broad shoulders and buttocks; his fleece pressed close to his body, and the wooll not thin nor standing up. And for the * 1.2191 horns, although in all Regions Rams have not horns, yet for windy and cold Countries the great horned Beasts are to be preferred, for that they are better able through that defence to bear off winde and weather, yet if the climate be temperate and warm, it is better to have a Ram without horns, because the horned Beast being not ignorant what weapons he beareth on his head, is apter to fight then the pold Sheep, and also more luxurious among the Ewes, for he will not endure a rival or companion-husband, although his own strength and nature cannot cover them all: but the pold Ram on the other side is not ignorant how naked and bare and unarmed is his head, and therefore like a true coward, sleepeth in a whole skin, being nothing so harmful to his corrivals, nor to the females, but well indureth partnership in the work of generation.

There is no Beast in the world that somuch participateth with the nature of the Sun as the Ram, for from the Autumnal Aequinoctium unto the Vernal, as the Sun keepeth the right hand of the He∣misphere, * 1.2192 so doth the Ram lie upon his right side; and in the Summer season as the Sun keepeth the other hand of the Hemisphere, so doth the Ram lie upon his other side. And for this cause the Lybians which worshipped Ammon, that is the Sun, did picture him with a great pair of Rams horns. Also, although in the heavenly or celestial sphere or Zodiack there be nothing first or last, yet the Egyptians have placed the Ram in the first place, for their Astronomers affirm, that they have found out by diligent calculation, that the same day which was the beginning of the worlds light on the face of the Earth, then was the sign Aries in the midst of Heaven, and because the middle of Heaven is as it were the crown or upper-most part of the World, therefore the Ram hath the first and uppermost place, because it is an Equinoctial sign, making the days and nights of epual length, for twice in the * 1.2193 year doth the Sun pass through that sign, the Ram sitting as it were judge and arbiter twice every year, betwixt the day and night.

There be Poetical fictions how the Ram came into the Zodiack; for some say, that when Bacchus led his Army through the Deserts of Lybia, wherein they were all ready to perish for water, there appeared to him a goodly Ram, who shewed him a most beautiful and plentiful fountain which re∣lieved and preserved them all; afterward Bacchus in remembrance of that good turn erected a Temple * 1.2194 to Jupiter Ammonius, also in that place for so quenching their thirst; placed there his Image with Rams horns, and translated that Ram into the Zodiack among the Stars, that when the Sun should pass through that sign, all the creatures of the world should be fresh, green and lively, for the same cause that he had delivered him and his Hoast from perishing by thirst, and made him the Captain of all the residue of the signes, for that he was an able and wise Leader of Souldiers. Other again tell the tale somewhat different, for they say; At what time Bacchus ruled Egypt, there came to him one

A〈…〉〈…〉n, a great rich man in Africa, giving to Bacchus great store of wealth and cattel to procure favour unto him, and that he might be reckoned an inventer of some things; for requital whereof Bacchus gave him the land of Thebes in Egypt, to keep his Sheep and Cattel, and afterward for that invention he was pictured with Rams horas on his head, for remembrance that he brought the first Sheep into Egypt, and Bacchus; also placed the sign of the Ram in Heaven: These and such like fi∣ctions there are about all the signes of Heaven, but the truer observation and reason we have shewed before out of the Egyptians learning, and therefore I will cease from any farther prosecution of these fables.

They ought to be two year old at least before you suffer them to joyn in copulation with the * 1.2195 Ewes, and for two months before to be separate and fed more plentifully then at other times, that so at their return they may more eagerly and perfectly fill the Ewes: and then also before copula∣tion, and at the time that they are permitted in some Countries they give them Barly, and mix Oni∣ons with their meat, and feed them with the herb Salomons seal, for all these are vertuous to stir up and incease their nature. And likewise one kinde of the Satyrium and salt water, as we have said in the discourse aforegoing.

Now, at the time of their copulation they have a peculiar voice to draw and allure their females differing from the common bleating, whereof the Poet speaketh, Blaterat hinc aries, & pia balat ovis: This Beast may continue in copulation, and be preserved for the generation of Lambs till he be eight year old; and it is their nature the older they be, to seek out for their fellows the elder Ewes or fe∣males, forsaking the younger by a kinde of natural wisdom.

Now concerning the time of their admission to copulation, although we have touched it in the * 1.2196 former Treatise, yet we must add somewhat more in this place. In some places they suffer them in April, and some in June, that so they may be past danger before Winter, and be brought forth in the Autumn, when the grass after harvest is sweet, but the best is in October, for then the Winter will be over-passed before the Lamb come forth of his dams belly. Great is the rage of these Beasts at their copulation, for they fight irefully till one of them have the victory; and for this cause Aric∣tare among the Writers is a word to express singular violence:

Arietat in portas & duros objice poster.

And Silvis of Dioxipp••••.

Arietat in primos objieit{que} immania membra.

And so Seneca in his book of Anger, Magno imperatori antequam actes inter se ari••tarent, cor exiluit: * 1.2197 And indeed great is the violence of Rams, for it is reported that many times in Rheti•• to try their violence, they hold betwixt the fighting of Rams a stick, or bat of Corn-tree, which in a bout or two they utterly diminish and bruise in pieces.

There is a known fable in Abstenius, of the Wolf that found a couple of Rams, and told them that he must have one of them to his dinner, and bad them agree betwixt themselves, to whose lot that death should happen, for one of them must die; the two Rams agreed together, that the Wolf should stand in the middle of the close, and that they twain should part one into one corner, and the other into the other corner of the field, and so come running to the Wolf, and he that came last should lose his life to the Wolfs mercy; the Wolf agreed to this their device, and chose his standing, while the Rams consented with their horns, when they came upon him to make him sure enough from hurting any more Sheep: forth therefore went the Rams, each of them unto his quar∣ter, one into the East, and the other into the West, the Wolf standing joyfully in the midst, laugh∣ing at the Rams destruction; then began the two Rams to set forward with all their violence, one of them so attending and observing the other, as that they might both meet together upon the Woolf, and so they did with vengeance to their enemy; for having him betwixt their horns they crushed his ribs in pieces, and he fell down without stomach to Rams flesh. This invention, al∣though * 1.2198 it have another moral, yet it is material to be inserted into this place to shew the violence of Rams; and from this came so many warlike inventions called Arietes, wherewithal they push down the walls of Cities, as the Readers may see in Vitruvius, Valturnis, and Ammianus, for they say that the warlike Ram was made of wood, and covered over with shels of Tortoyses, to the intent it should not be burned when it was set to a wall, and it was also covered with the skins of sack-cloth by rows artificially contrived, within the same was a beam which was pointed with a crooked Iron, and therefore called a Ram, or rather because the front was so hard that it overthrew walls, when by the violent strength of men it was forced upon them; and whereas it was shaped over with Tor∣toise shels, it was for the true resemblance it bare therewith; for like as a Tortoise doth sometime put forth his head, and again sometime pull it in, so also doth the Ram sometime put forth the sicle, and sometime pull it in, and hide it within the frame, so that by this engine they did not over-turn the walls, but also they caused the stones to 〈…〉〈…〉ie upon the enemies like thunder-bolts, striking them down on every side, and wounding with their fall or stroke like the blows of an armed man; and against these forces there were counter-forces devised on the part of the besieged, for because the greatness thereof was such as it could not be moved without singular note and ostentation, it gave the besieged time to oppose against it their instruments of war for their safeguard, such were called

Culcitrae, Laquei, Lupi ferrum, made like a pair of tongs, whereby as Polyaenus writeth, many times it came to pass, that when the wall was overthrown the enemies durst not enter, saying: Ce••••e hostes sponte ab obsessis destructa moenia me••uentes ingredi in urbem non audebam. And thus much for the force of Rams both their true and natural strength, and also their artificial imitation by men.

Now on the other side the wise shepheards want not devises to restrain the wrath of these impetu∣ous Beasts. For Epicharmus the Syracusan saith, if there be a hole bored in the backer part of his crooked horn neer his ear, it is very profitable to be followed, for seeing that he is a Captain of the flock, and that he leadeth all the residue, it is most necessary that his health and safe-guard be principally regarded, and therefore the ancient shepheards were wont to appoint the Captain of the flock from the prime and first appearance of his horns, and to give him him his name, where∣of he took knowledge, and would lead and go before them at the appointment and direction of his Keeper.

When he is angry he beateth the ground with his foot, and they were wont to hang a board of a foot broad, wherein were droven many sharp nails with the points towards the head, so that when the Beast did offer to fight, with his own force he woundeth his fore-head. They were wont also to hang a shrimp at the horn of the Ram, and then the Wolf will never set upon their flocks.

And concerning their horns which are the noblest parts of their body; most regarded, yet I * 1.2199 must speak more, for there was wont to be every year amongst the Indians a fight betwixt men, wilde Beasts, Bulls, and tame Rams: and a murtherer in ancient time was wont to be put to death by a Ram, for by art the Beast was so instructed, never to leave him till he had dashed out his brains.

It is reported of a Rams horns consecrated at Delos, brought from the coast of the red Sea, that * 1.2200 weighed twenty and six pounds, being two cubits, and eight fingers in length. There was a Ram in the flocks of Poricles, that had but one horn, whereupon when Lampon the Poet had looked he said: Ex duabas quae in urbe vigetent factionibus, fore ut altera obscurata ad anum Periclem, apud quem visum fo∣ret * 1.2201 portentum resideret civitatis potentia; That whereas there were two contrary raging factions in the City, it should happen that Pericles, from whose possessions that monster came, should obscure the one, and take the whole government of the City.

It is reported by Rasis & Albertus, that if the horns of a Ram be buryed in the earth, they will turn in to the herb Spirage; for rottenness and putrefaction is the mother of many creatures and herbs. * 1.2202 There was, as Aristotle reporteth in his Wonders, a childe born with a Rams head: and it is affirmed by Ovid, that Medea inclosed an old decrepit Ram in a brazen vessel, with certain kinde of medicines, and afterwards at the opening of the said vessel, she received a young Lamb, bred upon the Meta∣morphofis of his body.

Concerning Phrixus, whereof we have spoken in the former part of our discourse of the Sheep, there is this story. He was the son of Athaman, and Nepheles: Afterward his mother being dead, he feared the treachery of his mother in law, and step-dame Inus, and therefore with his sister Helle, by * 1.2203 the consent of their Father, he swam over a narrow arm of the Sea upon the back of a Ram, carry∣ing a golden fleece, which before that time his Father had bestowed upon him. His sister Helle being terrified with the great roaring of the water, fell off from the Rams back into the Sea, and thereof came the name of Hellespont, of Helle the Virgin, and Pontus, the Sea, but he came lately to Colchis to King Aetes, where, by the voyce of a Ram, who spake like a man, he was commanded to offer and dedicate him to Jupiter, surnamed Phryxus, and also that golden fleece was hanged up and reserved in the Temple of Colchis, until Jason by the help of Medea aforesaid, did fetch it away, and the Ram was placed among the Stars in his true shape, and was called Phrixeus, of Phrixus, who was the Father of the Phrygian Nation.

Of this fabulous tale, there are many explications and conjectural tales among the learned, not unprofitable to be rehearsed in this place. Coelius and Palaephatus say, that the Ram was a ship, whose badge was a Ram, provided by Athaman for his son to sail into Phrygia: and some say, that Aries was * 1.2204 the name of a man that was his foster-father, by whose counsel and charge he was delivered from his step-mother Inus.

Other say, that there was a Book of parchment made of a Rams skin, containing the perfect way to make gold, called Alchimy, and thereby Phrixus got away. But in Athens there was reserved the * 1.2205 Image of this Phrixus, offering the Ram (upon which he was born over the Sea) to the God Laphysti∣us: and whereas there are in Colchis certain Rivers out of which there is gold growing, and often∣times found, whereupon some of them have received their name, as Chrysorrhoa, and the men of that Countrey said to be greatly inriched thereby, they gave occasion of all the Poetical fictions about the golden fleece. There are in some places of Africk certain Sheep, whose wooll hath the co∣lour * 1.2206 of gold, and it may be, that from this occasion came the talk of golden fleeces. It is said, that when Atreus reigned in Peloponnesus, he vowed to Diana the best whatsoever should be brought forth in his flock, and it fortuned that there was yeaned a golden Lamb, and therefore he neglect∣ing his vow, did not offer it, but shut it up in his chest. Afterward when he gloryed and boast∣ed of that matter, his brother Thyestes greatly envyed him, and counterfeiting love to his wife Acrope, received from her the golden Lamb. Then being in possession thereof, ••he contradicted Atreus before the people, affirming that he that had the golden Lamb ought to be King, and to reign among them, and so laid a wager of the whole Government or Kingdom thereof with Atreus,

whereunto he yeelded, but Jupiter by Mercury discovered the fraud, and to Thyestes took him to flight, and the Lamb was commanded to be offered to the Sun, and so I conclude this discourse with the verses of Martial:

Mollia Phryxei secuisti colla mariti, Hoc meruit tunicam qui tibi saepe debit.

And seeing that I have entered into the discourse of these Poetical fables, or rather riddles, which * 1.2207 seem to be outwardly cloathed with impossibilities, I trust that the Reader will give me leave a little to prosecute other Narrations, as that Neptune transforming himself into a Ram, deceived and de∣floured the Virgin Bisalpis, and the Ancients when they swore in jest and merriment, were wont to swear by a Ram, or a Goose. When the Gyants waged war with the Gods, all of the Gods (as the Poets write) took unto them several forms, and Jupiter the form of a Ram, whereof Ovid writeth, he was called Jupiter Ammonius:

—Ʋnde recur••••••▪ Nunc quo{que} formatis Lybis est cum cornibus Ammon〈…〉〈…〉

There be some that say that at what time Hercules desired very earnestly to see Jupiter, whereunto * 1.2208 he was very unwilling, yet he cut off a Rams head, and pulled off his thick woolly rough skin, and put it upon him, and so in that likeness appeared to Hercules, and for this cause the Thebanes to this day do not kill rams, but spare them like sanctified things, except one once in a year, which they sacrifice to Jupiter, and say, that Jupiter was called Ammonius aries, because that his answers were my∣stical, * 1.2209 secret and crooked, like a Rams horn.

Now concerning the sacrificing of Rams, we know that God himself in his Word, permitted the * 1.2210 same to the people of the Jews, and therefore it cannot be but material for us to adde something also to the discourse before recited in the story of the Sheep. The Gentiles when they sacrificed a Ram, they roasted his intrails upon a spit or broach, and there were certain days of Sacrifice called Dies Agonales, wherein the principal Ram of every flock after combate or fighting was slain and sacrificed for the safegard of the residue to Janus, and others by the King:

—Ita rex placare sacrorum, Numina lanigerae conjuge debet Ovis▪

There was at Tanagrum a statue of Mercury, carrying a Ram (and therefore he is called the Kriophoros Hermes, and by that name was worshipped of all the Tanagreans. Now there was a cunning work∣man of Calamis that made that statue, for they say, that when the City was grievously afflicted with a pestilence, Mercury by carrying a Ram about the walls, delivered the same; and therefore they did not only procure that statue for Mercury, but also ordained that every year one of their most beauti∣ful young men should carry a Sheep on his shoulder round about the walls. In January they sacrificed * 1.2211 to Jupiter a Ram, and in February a Weather. Pliny writeth a strange Riddle, which is this; Cinna∣momum in Aethiopia gignitur, ne{que} metitur nisi permiserit Deus. There is Cinamon growing in Aethiopia, and yet it is not reaped by men, except the God thereof gave permission or leave, whereby some understand Jupiter, whom they called Sabin, and the Latines, Assabinus. Now Pliny saith, that if * 1.2212 they had sacrificed forty and four Oxen, Buck-goats and Rams, with their intrails, they purchased leave to gather that Cinamon.

When the Romans observed their Soli-Taurilia, they sacrificed a Bull, a Goat, a Ram, and a Bore, but unto Jupiter they held it not lawful to offer a Ram. Ulysses offered to Neptune a Ram, a Bull and a Boar; and to conclude this discourse of the Rams sacrifices, I finde a story worthy the nothing, recorded by Paulus Venetus, although it be altogether superstitious and full of humane blindeness and error.

There is a City of Tartary called Sachion, the Inhabitants whereof are Mahometans and Idolaters, assoon as any of them have a son born, be presently commendeth him to one Idols tuition and pro∣tection or other: and that year together with his young Son he nourisheth a Ram camed in his own house: at the years end, he offereth his Son and the Ram at the next festival day of that Idoll which he hath chosen; that is, he presenteth his childe and killeth his Ram, with great so∣lemnity and ceremony in the presence of all his kindred, friends, neighbours, and acquaintance, and maketh earnest request to that Idoll to protect his son, and to guide and govern him all the time of his life, and therefore he hangeth up the flesh of that Ram in his presence, and afterward they take away again the same flesh, and carry it to another private place, wherewith the said Father and all the Kindred assembled do make a great and rich feast, reserving the bones for religions sake: And thus we see how miserable men beguiled with error, do not only make shew of false Religion, but also play the hypocrites in that which is erroneous, thinking it an easie thing to deceive Al∣mighty God.

Concerning other things of Rams, they concur with that which is said already of Sheep in ge∣neral, except their medicinal parts, which I will reserve to the due place: And herein adde one thing more of the horns of the Rhaetian Rams, and in some places of Italy, namely, that after

they be five, six, or seaven year old, they bring forth under their great horns two other little horns, and that these Rams are weak of body, and have but rough and course wooll. In other places, if at any time they chance to bear moe horns then two, it is prodigious and unnatural. And thus much of the Ram.

Of the WEATHER-SHEEP.

ALthough this Beast have all things in common with the Ram aforesaid, for he is a male-sheep, and in nature differeth not from him, but only by the art of man, I might very well have con∣founded and conjoyned his story with the precedent: but seeing that all Nations do distinguish him from the Ram, because of one property or defect of him, for that he is not fit for generation, I will follow the stream, and not strive against my Authors, nor swarve from their method. Therefore in Latine it is call'd Vervex quasi versa natura, for that his natural seed is changed and turn'd in him, for his stones are taken away, and so he remaineth libbed and gelded, being an Eunuch among Beasts. The Grecians call him Krion Tomian, that is, a gelded Ram, for they have not one word to express him. The Latines do also call him Sectarius; and Festus rendreth this reason thereof, Quia eum sequantur agni, because the little Lambs love his company and follow him: and indeed by reason of his unaptness to generation, the Ewes forsake his company, and the Rams cannot endure him, therefore in stead of other he associateth himself with the Lambs. In some parts of Germany they call him Frischling, and al∣so Hammel, which word seemeth to be derived from the Arabian word Lesan Alhamel, a Rams tongue. The Italians call him Castrone, Castrato, and Montone; the French, Mouton; and the Illyrians, Beram.

Concerning the gelding of Rams or making of Weathers, I have not much more to say, then that which is already expressed in the general tractate of the Sheep, and for the manner I do refer the Reader, not only to that part, but also to the discourse of the Calf and Oxe, wherein I trust he shall finde satisfaction for this point, whether he will do it by a knife, by reed, by finger, or by hammer, for all those ways are in differently proponed. The best time for the gelding of Rams, ought to be in the wane or decrease of the Moon, at five months old, so as he may neither be troubled with extremi∣ty of cold or heat. And if it be not libbed at that age, but prolonged till two, three or four year old; we have shewed already the English manner for knitting of Rams.

Being thus libbed or knit, their horns grow not so great as the other males ungelded, but their flesh, and lard, or sewet, is more acceptable then of any other Sheep whatsoever, except they be over old, for that it is neither so moist as a Lambs, nor yet so ranck as a Rams or Ewes, whence Baptista Fiera made these verses;

Anniculus placeat, vel si sine testibus agnus, Pinguior est haedo quin calet ••lla, vores. Hunc amo si duri per pascua montis anhelat. Maluero, si auri vellere dives erit.

Platina also writeth thus of the flesh of Weathers, Vervecum caro satis salubris est & melior quam agni∣na, calida enim & humida habetur, ad temperamentum tendens, illa vero plus humiditatis quam calidit••tis habet, That is to say; The flesh of Weathers is wholesome enough, and better then the flesh of Lambs, be∣cause it is hot and moist, but that hath in it more moisture then heat, and therefore this tendeth to a better temperament. Munster writeth, that the Inhabitants and people of Valuis take this flesh of Weathers, and salt it, afterward dry it in the air where no smoke may come unto it; afterward they lay it up in straw, and so hold it much more delicate then that which is raised in the smoke.

As the flesh of these Beasts groweth the better for their gelding, because they live more quietly and peaceably, for that their fore-heads grow weak and tender, and their horns small, so also it is reported that their tails grow exceeding large and fat. In some Regions, as in Arabia Foelix, and other places, and because the report should not seem feigned by me, I will describe it in the Authors own words, Paulus Venetus writeth thus of the Weathers of Scythia, and in the Region Camandu, sub∣ject to the great Tartar. In Tartariae Regione Camandu arietes non minores asinis sunt, cauda tam longae & latae, ut triginta librarum pondus aequent. In Camandu a Territory of Tartaria there are Rams like Asses in stature and quantity, whose tails are so long and broad, that they ballance in weight thirty pound. Vartoman writeth; In aedibus regis Arabum fuisse praepinguem vervecem, cujus cauda adeo obesa fuit, ut libras quadraginta appenderet, & prope Reame urbem Arabiae foelicis, vervecum genera ••eperiuntur, quorum caudam animadverti ponde esse librarum quadraginta quatuor, carent cornibus, adeo{que} esse obesi pingues ut vix incedere possunt. Circa Zeclam urbem Aethiopiae verveces non nulli ponderosissimas trabunt caudas, ut∣pote pondo sedecim librarum. His caput & collum nigricant, caeteris albi sunt. Sunt etiam verv••ces pror∣sus albicantes, quorum cauda cubitalis est longitudinis modo elaboratae vitis, palearia ut bubus à mento pendent, quae humum prope verrunt. That is to say, In the house of the King of Arabis, there was a Weather very fat, whose tail weighed forty pound, and near unto Reamia, a City in Arabia Foelix, there are a breed or race of Weathers, whose tails for the most part weighed four and forty pound. They want horns, and are so fat that they can scarcely go. Also about the City Zecla in Aethiopia, the Weathers draw long tails, weighing sixteen pound. Whereof some have their heads and neck black, and all the other parts of their

body white, some of them again all white, having a tail but of a cubit long, like a curious and planted Vine, their crests and hair hanging from their chin to the ground. Thus far of the Arabian Wea∣thers. Of the Indians he writeth thus in another place: Circa Tanasuri urbem Indiae tama est pecudum copia ut duodeni verveces singulo aureo vaeneu〈…〉〈…〉. Conspiciuntur illic verveces alii, cornua haud absimilia da∣mis habentes, nostris longe majores ferocioresque. Caudae vervecum in peregrinis regionibus tantae sunt, quantus nullus apud nos vervex. Contingit hoc quia humidissimum hoc animal, & inter quadrupedia frigidissimum, cum{que} caetera ossa extendi nequeant, ne pinguedine immensa, extensis etiam ossibus & nervi•• non parum, quae humida natura velut pisces semper incremento apta sunt. That is, About the City Tarnasar in India, there is such great plenty of Cattel, that they sell twelve Weathers for a noble, and yet there are Weathers which have horns like to the horns of Deer, being longer, greater, and fiercer then our Rams, and their tails in forein and strange Countries are fatter then any Weathers among us; and the reason hereof is, because it is the moistest and coldest creature among all four-footed Beasts: and because the bones cannot be enlarged to receive that moisture, and lest that it should destroy the Beast by exuperance and abundance, therefore nature hath provided this remedy to send it forth into the tail, whereby in flesh and fat it groweth exceedingly, the bones and nerves whereof are not a little extended, for they are also of a moist nature like fishes, and therefore apt to encrease and grow immeasurably.

Thus much say they of the tails of Weathers, now I know such is the solidity of divers Rea∣ders and people, that for these reports, they will presently give both these Authors and me the Whet-stone for rare untruths and fictions; I do not marvail, for such (I dare assure my self) do not believe all the miracles of Christ, having short and shallow conceipts, measuring all things by their own eyes, and because they themselves are apt to lye for their profit, therefore they are not ashamed to lay like imputations upon honest men, yet I could shew unto them as great or greater wonders in our own Nation (if they were worthy to be confuted) for which other Nations account us as great liers (nay as these Infidel fools) do them, and yet they are common among us.

The use of the several parts of this Beast, is no other then that which is already reported of the Sheep and Ram, and therefore I will not stand to repeat that which is so lately related, and for the remedies or medicinal vertues, I finde few that are special except those which are common between this and other of his kinde. It seemeth by Plautus, that a Weather Sheep is accounted the most foolish of all other, a coward and without courage, for speaking of a mad dotish fellow, he writeth thus: Ego ex hac statua vervecea volo erogitare, meo minore quod sit factum filio. That is, I will demand of this blockish Weathers picture, (meaning his foolish servant) what is become of my younger son.

These were among the Pagans sacrificed; but not among the Jews, for they have not so much as a name for it, and it is probable, that seeing it is an unperfect Beast, God forbade it into his san∣ctuary: when the Gentiles brought a Lamb at the side of a Weather to be sacrificed, they called them Ambegni, and so also a Lamb and an Ox. A••ciatus maketh this pretty emblem of a Weather which with a Hedg-hog is the Arms of Millain, wherewithal I will conclude this discourse;

Bitu••icis vervex, Heduis dat sucula signum, At populis patriae debita orig•• meae est. Quam Mediolanum sacram dixere puellae Terram: nam vetus hoc Gallica lingua sonat. Culta Minerva fuit, nunc est ubi numine Te••la Mutato matris virginis ante d••mum. * 1.2213 Laniger huic signum sus est, animas{que} biforme. Acribus hinc setis, lanitio inde levi.

Of the LAMB.

THe Lamb is diversly tearmed by the Hebrews; as is already shewed in the story of the Sheep, * 1.2214 (in some part) and now more particularly, Seh signifieth a Lamb, Keseb and Kebes, a Lamb of a year old, also Gedi, according to the opinion of David Kimhi; in Greek, Arniou; and Arna, and Amnos, and at this day Arni; the Italians, Agna, Agno, Agnello; the Spaniards, Cordero; the French, Agneau, and Aguelet; the Germans, Lamb, and Lamblein, and as the first year we call it in English a Lamb, so the second year a Hog, Lam-hog, or Teg if it be a female, the third year Hoggrils and Theives: the Latines calls it Agnus, of the Greek word Agnos, castus quia est ••ostia pura 〈…〉〈…〉im〈…〉〈…〉tioni apta, That is chaste, for that a Lamb is pure and clean, and fit for sacrificing.

And the common Epithets expressing the nature of this Beast are these, rough, yeanling, weak, unripe, sucking tender, butting, fat, milk-eater, merry, sporting, bleating, affable or gentle, field∣wanderer, horn-bearer, horn-fighter, unarmed, vulgar, wooll-skinned, wooll-bearer, wanton, meek, delicate and fearful: and all these are the Epithets of a male Lamb, but of the female I finde these following; dumb, snow-white, neat, young, fearful, black, tame, humble, and tender, and the Gre∣cians, Hedypnous, because of the sweet smell that is found in them when they are young and suck their dams.

We read that the Lambs of Africk, both males and and females, are yeaned with horns, the reason * 1.2215 whereof is shewed in another place, and it is a common and natural thing to them all assoon as they are fallen out of their dams belly, they presently leap and about their dams, and also learn to know them by whom they are nourished, according to the saying of Lucretius;

Praeterea teneri tremulis in vocibus hoedi, Corniferas norunt matres, agni{que} petulci.

S. Ambrose writeth thus of the inclination of a Lamb to his mother, and the love of her milk. Ag∣nus simplicissimus ovium recegnoscit vocem parentis, cum a maire quando{que} aberrat, frequenter eam bal••tu exci∣tat, multis{que} licet versetur in millibus ovium, festinat ad eam: nam quamvis cibi & potus desiderio le∣netur transcurrit tamen aliena ubera, licet humore lactis gravida exundent, solius{que} materni lactis fontes re∣quirit. The Lamb is a most simple Beast, and erreth many times from his mothers sides, having no other means to provoke his mother to seek him out but by bleating; for in the midst of a thousand Sheep it discerneth the voyce of his parent, and so hasteneth to her when it heareth her; for such is the nature of this poor Beast, that although there be many other Ewes which give suck, yet they pass by all their udders to taste of their mothers fountains, and the Ewe knoweth her young one by smelling to the backer part: the Lamb all the while it sucketh waggeth and playeth with the tail. When the Lamb is newly faln, in some Countries they put them up close into a stable for a day, or two, or three, till they grow strong, and are well filled with Milk, and know their Dams, and so long as the Rams feed with the females they keep in the Lambes, that so they may be clear day and night from all violence of the Rams, for at night they lodge single and alone by their dams sides. The like regard is to be had if they do not suck their mothers, they must anoint their lips with butter or Hogs-grease and milk, and for two months af∣ter * 1.2216 their yeaning it is not good to rob them of any milk, but suffer them to suck all that their Dams can breed, for so their Lambs will grow more strong, and also their wooll more fine. And when they are to be weaned, they must first of all be brought out of love of their mothers * 1.2217 milk, lest after their separation they languish, and lose all natural joy, whereby they are never likely to come to good: afterward let them be herded or drove to field, but after their yeaning it is profitable when they are a week old to give them Salt, and so the second time after they be fifteen days old. It is never good to nourish the firstling or first Lamb of an Ewe, for that commonly they are weaker and more tender then any other, but the best to be nourished are twins.

They are also the best and strongest which are bred in the Spring time, and much fatter, and more able then those which are yeaned in the Autumn. And yet there are some that affirm, that they * 1.2218 which are bred in the Winter are fatter then those which are bred in the Summer, for if strength of nature be able to live out the Winter at the first yeaning, much more will they be able to en∣dure when they are elder: in the first sucking of a Lamb, the beestings must be milked out, for they are apt to fall into many diseases, such as are already mentioned in the discourse of the Sheep: generally to preserve them in health, they give them Ivy when they are vexed with an Ague, and separate them from the Ewes, lest by sucking they infect their mothers, then must they be * 1.2219 milked alone, and their milk mixed with rain water, and so given to the sick Lamb, and if they will not take it willingly, then infuse it into her throat with a horn, and if they be troubled with Scabs, take Hysop and Salt, of each an equall quantity; and if the mouth be broken out and blistered, then rub the afflicted place therewith, afterward wash them with Vinegar, and then anoint them with liquid Pitch and Hogs grease; there must be also a care had to keep them from Lice.

Concerning the use of their several parts, we have already shewed in the story of Sheep, and therefore we need not prosecute it in this place. Their skins are fitter to clothe men, then the skirs of their dams, and therefore the Hebrews say that they are fittest for the garments of young men, for they encrease their strength and natural vigor. The Skinners make great account of these Lamb∣skins, and use them for the linings of many garments, such as are killed they call the skins of slaugh∣ter-lambs. The best are brought out of Italy and Apulia, and all those parts which are beyond Rome; Narbon, and Spain, yeeld plentiful store of black Lambs, and their skins are sold by Merchants: and white skins are plentiful in England.

Their flesh is nourishable and convenient for food, but yet inferiour to Weather Mutton, for that it containeth more moisture then heat. To conclude this discourse of the Lamb, the greatest ho∣nour thereof is, for that it pleased God to call his blessed Son our Saviour by the name of a Lamb in the Old Testament, a Lamb for Sacrifice, and in the New Testament, stiled by John Baptist, The Lamb of God that taketh away the sins of the world. There is a proverb in Greek, Arneia soi lelaleken agnus tibi locutus est, A Lamb hath spoken this unto you, and it was a proverbial speech to express a divine Revelation of some business, that men cannot attain unto by ordinary and common means, because either it is concealed, or else it concerneth things to come. For it is reported by Suidas, that once in Egypt there was a Lamb that spake with a mans voice, upon the Crown of his head was a regal Serpent having Wings, which was four cubits long, and this Lamb spake of divers future events.

The like is said of another Lamb that spake with a mans voice, at what time Romulus and R〈…〉〈…〉 were born, and from these miraculous events, came that common proverb: and so for this story I will conclude with the verse of Valerius: Aspera nunc pavidos contra ruit agna leones. There is in M〈…〉〈…〉 neer Volga, a certain Beast of the quantity and form of a little Lamb, the people call it B••ranz, and it is reported by Sigismumdus, in his description of Moscovia, that it is generated out of the

earth like a reptile creature, without seed, with dam without copulation, thus liveth a little while and never stirreth far from the place it is bred in, I mean it is not able to move it self, but eateth up all the grasse and green things that it can reach, and when it can finde no more, then it dyeth.

Of the MUSMON.

[illustration]

I Have thought good to reserve this Beast to this place, for that it is a kinde of Sheep, and there∣fore of natural right and linage to this story, for it is not unlike a Sheep, except in the wool which may rather seem to be the hair of a Goat; and this is the same which the antients did call * 1.2220 Ʋmbricae oves, Ʋmbrian Sheep, for that howsoever it differeth from Sheep, yet in simplicity and other inward gifts it cometh nearer to the Sheep. Strabo calleth it Musmo, yet the Latins call it Mussimon. This beast by Cato is called an Asse, and sometimes a Ram, and sometimes a Musmon. The picture which here we have expressed, is taken from the sight of the Beast at Caen in Normandy, and was afterwards figured by Theodorus Beza. Munster in his description of Sardinia remembreth this beast but he saith that it is speckled, whereat I do not much wonder, seeing that he confesseth that he hath all that he wrote thereof, by the Narration of others.

Some say it is a Horse or a Mule, of which race there are two kinds in Spain, called by the Latins, Asturcones, for they are very small; but I do not wonder thereat, seeing that those little Horses or Mules are called Musimones, because they are brought out of those Countries where the true Musmo∣nes (which we may interpret wilde Sheep, or wilde Goats) are bred and nourished. There are of these Musmons in Sardinia, Spain, and Corsica, and they are said to be gotten betwixt a Ram and a Goat, as the Cinirus betwixt a Buck-goat and an Ewe. The form of this Beast is much like a Ram, saving that his brest is more rough and hairy: his horns do grow from his head like vulgar Rams, but bend backward only to his ears: they are exceeding swift of foot, so as in their celerity they are comparable to the swiftest Beast. The people of those Countries wherein they are bred, do use their skins for breastplates. Pliny maketh mention of a Beast which he called Ophion, and he saith he found the remembrance of it in the Grecian books, but he thinketh that in his time there was none of them to be found in the world: herein he speaketh like a man that did not know GOD, for it is not to be thought, that he which created so many kinds of beasts at the beginning, and con∣served of every kinde two, male and female at the generall deluge, would not afterward per∣mit them to be destroyed till the worlds end, nor then neither: for seeing it is apparent by holy Scriptures, that after the world ended, all creatures and beasts shall remain upon the earth, as the monuments of the first six days works of Almighty God, for the farther manifestation of his glory, wisdom, and goodness, it is an unreasonable thing to imagine that any of them shall perish in

general in this world. The Ta••dinians call these beasts, Muffla, and Erim Mufflo, which may easily be derived from Ophion, therefore I cannot but consent unto them, that the antient Ophion is the Mus∣mon, being in quantity betwixt a Hart and a Sheep, or Goat, in hair resembling a Hart, and this Beast at this day is not found but in Sardinia. It frequenteth the steepest mountains, and therefore liveth on green grasse and such other hearbs. The flesh thereof is very good for meat, and for that cause the inhabitants seek after it to take it. Hector Boethius in his description of the Hebridian Islands saith, that there is a Beast not much unlike to Sheep, but his hair betwixt a Goats and a Sheeps, being very wilde and never found or taken but by hunting, and diligent inquisition. The name of the Islands is Hiethae, and the reason of that name is from his breed of Sheep called Hierth in the Vulgar tongue, yet those Sheep agree with the Musmon in all things but their tails, for he saith, that they have long tails reaching down to the ground, and this name cometh from the German word Herd a flock, and thereof ••irt cometh for all Sheep in general. Now followeth the conclusion of their story with their medicinal virtues.

The medicines of the Sheep in general.

The bodies of such as are beaten, and have upon them the appearance of the stripes, being put into the warm skins of Sheep when they are newly puld off from their backs, eateth away * 1.2221 the outward pain and appearance, if it continue on a day and a night. If you seethe toge∣ther a good season the skin of the feet, and of the snowt of an Ox or a Sheep till they be made like glew, and then taken forth of the pot and dryed in the windy air, is by Silvius commended a∣gainst the burstness of the belly.

The bloud of Sheep drunk, is profitable against the falling sickness: Also Hippocrates pre∣scribeth this medicine following, for a remedy or purgation to the belly, first make a perfume of Barly steeped in oyl upon some coles, and then seethe some Mutton or Sheeps flesh very much, and with decoction of Barley set it abroad all day and night, and afterward seethe it again and * 1.2222 eat or sup it up warm, and then the next day with Hony, Frankincense, and Parsely, all beaten and mingled together, make a Suppository, and with wool put it up under the party, and it shall ease the distress. The same flesh burned and mixed in water by washing, cureth all the maladies or diseases arising in the secrets, and the broth of Mutton, Goose, or Veal, will help against the poison by biting if it be not drawn out by cupping glasse nor by horse-leach. The sewet of a Sheep melted at the fire, and with a linnen cloth anointed upon a burned place, doth greatly ease the pain thereof.

The Liver with the sewet and Nitro causeth the scars of the flesh to become of the same colour that it was before the wound, it being mixed with toasted Salt, scattereth the bunches in the flesh, and with the dust of womens hair, cureth fellons in fingers, or any part of the bodies. The sewet of Sheep or Goats, being mingled with the juyce of Rhenish wine grape, and shining horse flies, doth without all scruple or doubt, ease the pain of the milt, if it be anointed thereupon. The fat of Sheep doth very easily expell the roughness of the nails.

The sewet of Sheep or any other small beast, being mixed with the herb called Melander, and pounded with Alum, afterward baked together, and wrought into the manner of a Sear-cloth, doth very much ease those which are burned by fire in any parts of their body, being well applyed there∣to. The sewet of a Sheep being also applyed to those which have kibes in the heels, or chilblanes * 1.2223 in their feet, will presently heal them.

The sewet of a Sheep mixed with womens hair which is burnt to powder, doth very effectually cure those which have their joynts or articles loose, being anointed thereupon.

The fat of Goats or Sheep moistned with warm water, and boiled together, being anointed upon the eyes, doth speedily cure all pains, spots, or blemishes in the same whatsoever. The fat of a Sheep * 1.2224 boyled and drunk with sharp wine, is an excellent remedy against the cough. The same medicine is also effectually used for the expelling of horses coughes. The sewet of a Sheep being boyled with sharp wine, doth very speedily cure the obstruction of the small guts, bloudy flux, and any cough of what continuance soever.

The same being in like manner drunk while it is hot, is accounted for an excellent remedy against the Colick passion. The sewet of a Sheep, or of a Male goat, being mingled with the fime or dung * 1.2225 of a Female-goat, and Saffron, doth very effectually cure those which are troubled with the Gowt or swelling of the joynts, being anointed upon the place so grieved. It is also reported that the out∣ward sewet of Sheep (between the flesh and the skin) between the hinder legs, is very wholesom for the curing of sundry pains and diseases.

Sheeps sewet or the fat of any other small beast being gathered from the reins, mixed with salt, and the dust of a pumice stone, being applyed unto the yard of any man, doth speedily cure all * 1.2226 pains, aches, or swellings therein. The fat of Sheep which is gathered from the caul or cell, being mingled with the aforesaid medicines do heal all other pains in the privy members of man or woman whatsoever. The same sewet doth stay the great excess of bleeding in the nose, being anointed thereupon.

Sheeps sewet being mixed with Goose grease and certain other medicines, being taken in drink, doth help abortments in women. The liver of a Sheep is accounted an excellent remedy against the shedding of the hair on the eye lids, being rubbed thereupon. The same being also baked or boyled,

is accounted very profitable for Sheeps eyes, if it be well rubbed thereon. The marrow of Sheep is very good to anoint all aches and swellings whatsoever.

The horns of Sheep or of Goats pounded to powder, mingled with parched Barley which hath * 1.2227 been well shaled, and altogether mixed with Oyl, being taken in a certain per••ume, doth help Women of their seconds, and restoreth to them their menstruall fluxes. Sheeps hornes burned and beaten in wine untill they be tempered like a pill, the right foot being anointed with the right horn, and the left foot with the left, will mitigate the sorrow of those which are very ••ore pained and troubled with the gowt.

Rheumatick, or watry eyes, being anointed with the brains of Sheep are very speedily and * 1.2228 effectually cured. The brains of the same beast is exceeding profitable for the breeding of young childrens teeth, being anointed upon the gums. The lungs or lights of small beasts, but especially of a Ram, do restore the true skin and colour of the flesh, in those whose bodies are full of chops and scars.

The lungs or lights of the same beast concocted upon the uppermost skin of any man, and * 1.2229 applyed very hot thereunto, do diminish the black or blew places therein, which have been re∣ceived by the occasion of any stripes or blows.

The lungs of Sheep being new taken out of their bellies, and applied while they are hot unto bea∣ten * 1.2230 or bruised places, doth quite abolish the signes thereof, and in short space procure remedy. The lungs of Sheep or small Cattle being roasted and taken by any man before he drinketh, will resist all kind of drunkenness.

The lungs of Sheep taken out of their bellies, and bound about the heads of those which are phrensie while they are hot, will very speedily ease them of their trouble. The lungs of Sheep be∣ing hot and bound to the head, is accounted very profitable for those which are troubled with the pestiferous disease called the Drowsie evill.

The lungs of Sheep being boiled with Hemp-seed, so that the flesh be eaten, and the water wherein it is sod be drunk, doth very effectually cure those which are grieved with excoriations in their bellies, and the bloody flux. The lungs of Sheep being applyed while they are hot, doth heal the Gowt.

The liver of white Sheep well boiled, made moist with water, throughly beaten and applyed * 1.2231 unto the eye-lids, doth purge Rheumatick eyes, and cause them to be of a more clear and ample sight. If a woman bearing young, shall be puffed up with winde, give her the liver of a Sheep or Goat beaten into small powder while it is hot, being pure and without mixture for four dayes to∣gether to eat, and let her drink only wine, and this will very speedily cure her.

The gall of a Sheep mingled with hony, healeth the Ulcers of the ears, and procureth easie * 1.2232 hearing. The gall of a Sheep mingled with sweet wine, if it be tempered in the manner of a glyster, and afterwards rubbed upon the ear-laps, the ulcers being quite purged, will procure a speedy cure and remedy. The gall of the same beast distilled with a womans milk, doth also most certainly heal their eares which are broken within, and full of mattery corruption.

The gall of a Sheep being mixed with common oyl, or oyl made of Almonds, doth also heal the pains of the ears, being powred therein to. Cankers, or the corrosion of the flesh, being anointed with the gall of a Sheep, is very speedily and manifestly cured. The Dandraffe * 1.2233 or scurfes of the head being anointed with the gall of a Sheep mixed with fullers-earth which is hardned together while the head burneth, are very effectually abolished, and driven quite away.

The gall of little cattle, but especially of a Lamb, being mixed with hony is verily commended or the curing of the Falling evill. The milt of a Sheep new taken out by magicall precepts is ac∣counted very good for the curing of the pain in the milt, he saying which may be healed that he maketh a remedy for the milt. After these things the Magicians command that the grieved * 1.2234 party be included in his Dortor or Bed-chamber, and that the doors be sealed up, and that a verse be spoken thrice nine times. The milt of a Sheep being parched and beaten in wine, and afterward taken in drink, doth resist all the obstructions or stopping of the small guts. The same being used in the like manner is very medicinable for the wringing of the guts.

The dust of the uppermost of a Sheeps thigh, doth very commonly heal the looseness of the * 1.2235 joints; but more effectually if it be mixed with wax. The same medicine is made by the dust of Sheeps jawes, a Harts horn, and wax mollified or asswaged by oil of Roses. The upper parts of the thighs of Sheep decocted with Hemp-seed, do refresh those which are troubled with the bloudy flux, the water whereof being taken to drink. For the curing of a Horse waxing hot with weariness and longitude of the way; mingle Goats or Sheeps sewet with Coriander, and old dill, the Cori∣ander being new gathered, and diligently pounded in the juice of Barley, and so give it throughly strained for three dayes together.

The huckle-bone of a Sheep being burned and beaten into small dust, is very much used for the making of the teeth white, and healing all other pains or aches therein.

The bladder of a Goat or Sheep being burned and given in a potion to drink, made of Vine∣gar and mingled with water, doth very much avail and help those which cannot hold their wa∣ter in their sleep. The skins which cometh from the Sheep at the time of their young, doth very * 1.2236 much help very many enormities in women, as we have before rehearsed in the medicines arising from Goats.

The milk of Sheep being hot, is of force against all poysons, except in those which shall drink a venemous fly called a Wag-leg, and Libbards bane. Oatmeal also doth cure a long lingring disease, a pinte of it being sodden in three cups of water, until all the water be boyled away: but afterwards you must put thereunto a pinte of Sheeps milk or Goats, and also Hony every day to∣gether.

Some men do command to take one dram of Swallows dung in three cups full of Goats milk or Sheeps milk before the coming of the quartern Ague. Goats milk, or Sheeps milk being taken when it is newly milked from them, and gargarized in the mouth, is very effectual against the pains and swellings of the Almonds. Take a pinte of Sheeps milk, and a handful of sisted Aniseeds, * 1.2237 and let them seethe together, and when it is somewhat cold let it be drunk, and it is very good to loosen the belly. Medicines being made of Goats milk and Sheeps milk, and so being drunk, is very * 1.2238 good for the shortness of breath.

A hot burning gravel stone being decocted in Sheeps milk, and so given to one that hath the Bloudy flix, is very profitable to him. Goats milk or Sheeps milk given alone luke-warm, or sod∣den * 1.2239 with Butter, is very profitable to those that are brought very weak with the passions of the stone, and fretting of the guts. To wash ones face with Sheeps milk, and Goats milk, is very good to make it fair and smooth. Evenings milk of Sheep, that is, the last milk that they give that day, is very good to loosen the belly, and to purge choler. The hairs of the head of a Dog burned into * 1.2240 ashes; or the gut of the privy place sodden in Oyl, is a very good and soveraign remedy for the looseness of the flesh about the nails, and for swelling of flesh over them, being anointed with But∣ter made of Sheeps milk and Hony. An Oyl sodden in Hony, and Butter made of Sheeps milk, and Hony melted therein, is very profitable to cure ulcers. Old Cheese made of Sheeps milk, is very good to strengthen those which have been troubled and made weak with the Bloudy flix. Again, old Cheese made of Sheeps milk, taken in meat, or scraped upon it, and being drunk with Wine, doth ease the passion of the Stone.

There was a certain Physitian being skilful in making medicines, dwelling in Asia by Hellespont, * 1.2241 which did use the dung of a Sheep washed and made clean in Vinegar, for to take away Warts and knots rising on the flesh like Warts, and kernels, and hard swellings in the flesh. Also he did bring Ulcers to cicatrising with that medicine which were blasted or scalded round about, but he did mingle it with an emplaister made of Wax, Rosin, and Pitch.

The dung of Sheep also doth cure pushes rising in the night, and burnings or scaldings with fire, * 1.2242 being smeared over with Vinegar without the commixture of any other things. The dung of Sheep being mixed with Hony, doth take away small bumps rising in the flesh, and also doth di∣minish proud flesh: and also it doth cure a disease called an emmot, as Rasis and Albertus say. The * 1.2243 dung that is new come from the Sheep being first worked in thy hands, and applyed after the manner of an emplaister, doth eat away any great warts growing in any part of thy body. The dung of a Sheep being applyed to thy feet, doth consume or waste away the hard flesh that groweth thereon.

Sheeps dung doth also cure all kinde of swellings that are ready to go into Carbuncles. It is also good being sodden in Oyl and applyed after the manner of an emplaister, for all new wounds made with a sword, as Galen saith:

Aut si conclusum servavit tibia vulnus, * 1.2244 Stercus ovis placidae junges, adipes{que} vetustos, Pandere quae poterant hulcus, patulo{que} mederi.

The dung of Sheep and Oxen being burned to powder, and smeared with Vinegar, is very good against the bitings and venemousness of Spiders; And again it is very effectual being new come from them, and sodden in Wine against the stingings of Serpents. Sheeps dung being mixed with Hony, and applyed to Horses whose hoofs are broken, is very effectual.

The dung of Oxen and Sheep being burned to powder, and intermixed therewith, is very effe∣ctual against Cankers, and also the bones of the Lambs thighes, being burned into ashes, is very pro∣fitable to be applyed to those ulcers which cannot be brought to cicatrise. Also Sheeps dung be∣ing made hot in a Gally pot, and kneaded with thy hands, and afterwards applyed, doth pre∣sently cease the swellings of wounds, and doth purge and cure Fistuals, and also diseases in the eyes.

The Oyl of Cypress and Hony, is very effectual against Alopecia, that is, the falling off of the hair. An emplaister made of Sheeps dung, and the fat of a Goose and a Hen is very effectual against hair rising in the root of the ear, as Rasis and Albertus say. Sheeps dung being applyed hot, is very effe∣ctual against the swellings of womens paps or dugs.

Sheeps dung being put into the decoction of Wood-bine, or Hony and water, and so drunk, is * 1.2245 very profitable against the Yellow-jaunders. If the Spleen be outwardly anointed with Sheeps dung and Vinegar, it doth lessen the rising of it. The dung of Oxen and Sheep which is very moist, doth ease all manner of Gouts The thin or outmost skin which is taken from the privy part of Sheep, * 1.2246 is very profitable against the disease called the flowers in Women. The dung also hath the same operation. The Urine of Sheep is very profitable against the Hydropsie being mixed with Hony. But Rasis saith otherwise, which is, that the dung being drunk with Hony is available against the * 1.2247 Dropsie.

To take the weight of a penny of Ox dung and Sheeps dung, and a grain of Myrrh, and two ounces and a half of Wine, doth stay or resist the coming of the Kings evill. The filth which is * 1.2248 taken out of the ears of these beasts is said to be very effectual against the flowers. It doth make a barren woman to conceive with child also, as Serenus saith in these Verses:

Pendentem spumam molli deducet ab ore, Aut ovis instabulis fractas cum ruminat herbas, At{que} illam memini misto potare falerno.

The sweat of a Horse being made warm and mixed with Vinegar, is very convenient against * 1.2249 the Falling sickness, and is used against venemous bitings. And also the sweat of Sheep is very much profitable unto it. If the hoof or anckle-bone of an Ox chance to be cut with a Plough-share, * 1.2250 Pitch and fat with Sulphur is very good, but you must roul round about the wound Wool.

Unwashed Wool doth very much profit those that are frenzie being applyed with a fume that stoppeth humors from coming down from the head. Unwashed Wool being bound upon the forehead, is very good for the waterish humor that floweth out of the eyes. Unwashed Wool being heated in Vinegar, and pressed into the ear, and afterwards the top of the ear being stopped with that Wool, will by little and little ease the pains in the ears. Unwashed Wool dipped in Oyl of Roses and put into the Nostrils doth stay bleeding at the Nose. Unwashed Wool being plucked from the privy parts of Sheep and moistned in Oyl of Roses, is very good to stop the fluxes of bloud in any part of mans body.

Unwashed Wool being tyed on the outside of the knuckles or joynts, doth stop the bloud or * 1.2251 humors from running to and fro. It is also said to be very good being dipped in Hony (and so rubbed upon the teeth or gums) for to make one breath or gaspe easier. Unwashed Wool being smeard over with Hony, and rubbed upon the teeth, doth make them look white pre∣sently after. Unwashed Wool with a little salt put to it and tyed close in a linnen cloth, and so scorched and beaten to powder, is very good to keep the teeth from pain, being rubbed upon them.

Unwashed Wool being mixed with Niter, Brimstone, Oyl, Vinegar, and with Tar, being ap∣plyed * 1.2252 twice a day, doth ease all pains of the knuckles and anckles. Sheeps dung and other things with unwashed Wool is very effectuall against the stone in the bladder, as it is spoken above in the cure and remedies of Sheeps dung. Unwasht Wool doth cure all the diseases in the privy parts of men or women being applyed thereunto. The black Wool of Sheep, is very profitable for all swellings in the stones or cods of men. The gall of Buls put upon unwashed Wool, is very profitable for the flowers of women. Unwashed Wool being applyed unto those parts that are dead, doth very much good unto them.

White fleeces of Wool being either applyed alone, or with Brimstone, is very good for hidden pains and griefs. Fleeces of Wool given in a fume with Brimstone, is very good for the remedy of the Kings evill. Wool being dyed of a purple colour, and so applyed, is very good against the pains of the ears. There are moreover very many remedies made against diseases by unshorn Wool, besides the expelling of cold, being taken in Oyl, Wine, or Vinegar, for as much as the same be∣ing applyed to the members which are out of joynt, or to any pains in the Nerves, doth very speedily and tenderly heal the same.

Sheeps Wool being mixed with Herbgrace and Sheeps grease, is very much applyed unto those which are bruised, or have hard swellings in any parts of their body. Unwashed Wool being often put into the sores which are bitten by mad Dogs, doth perfectly cure them in seven dayes.

Sheeps wool in cold water doth bring remedy unto those whose skin is loose about the Nailes. * 1.2253 The same being steeped in hot Oyl may be well applyed unto moist or running sores: but ming∣led with Hony is very medicinable for old sores or festers; and steeped in Wine, Oyl, Vinegar, or cold water, doth heal any new wound which seemeth to bring the wounded party in danger of death. Dioscorides doth also affirm that Sheeps wool being unwashed is ••ur••ble for all kinds of wounds whatsoever.

The same is very much applyed unto those whose bones are bruised or broken, if it be mixed with * 1.2254 the brains of a wanton Dog, and bound hard upon the grieved place in a linnen cloth. The Carthagi∣nian Shepherds do use the unwashed Wool of Lambs of the age of four years, for the curing of the Temples, or the crown of the head. If the plough share chance to hurt the huckle-bone or hoof of an Ox take hard Pitch and Bacon grease mingled with Brimstone, and nowled in unwashed Wool, and mark the wounded place with all these together with a fiery hot iron, and it will bring present help and remedy.

Unwashed Wool being taken in some certain perfume doth cure those which are Frantick, and restore them to their former wits. Spleen-wort being boyled in Hony and mixed with un∣washed Wool which was steeped in Oyl or Wine, is very good for the aforenamed disease, being bound about the forepart of the head in a broad linnen cloth. Sheeps wool being also applyed in the same manner, is an excellent cure for those which are troubled with a certain watery rheum running in the eyes, as also the ach in the fore part of the head.

Unwashed wool-boyled in Vinegar and applyed unto the eares, doth expell all filth or moi∣sture * 1.2255 therein, and the issue thereof being afterwards stopped with the same kind of wool, is very speedily cured. Sheeps wool is also very good and effectual for the curing the pains of the ears which are but new coming upon them. Unwashed wooll being mixed with Oyl of Roses and put into the Nostrils of any man, the ears being stopped close with the same kind of wool, will stay the issuing of the bloud at the Nose, how fluent soever it be.

The same being also steeped in Oyl and put in the Nose, doth restrain the bleeding thereof. Wool being plucked or wrested from the back of Sheep, and kept unwashed, doth cohibite the aboundance of bloud, being steeped in pure liquid Oyl of Roses. The same being taken from the back of a Ram. doth stay over much bleeding at the Nose, the joynts of the fingers being bound as hard as possible can be suffered. Unwashed wool steeped in Hony and rubbed upon the teeth or gums, doth make the breath of any man more sweet and delightful then it hath been accustomed. The same being used in the said manner, doth procure a very great whiteness and clearness in the teeth.

Unwashed Wool being parched and bound in a linnen cloth, a third part or portion of salt be∣ing afterwards added thereunto, and all beaten together in small dust or powder, and rubbed upon the teeth, will keep them from any pain or grief therein. Unwashed Wool being dipped in Nitre, Brimstone, Oyl, Vinegar and liquid Pitch, being all boyled together, doth asswage all pains in the hanches or loins whatsoever, being twice a day as hot as possibly may be suffered applyed thereunto. Sheeps dung mingled with unwashed wool and certain other things, is very much applyed against that troublesom and painful disease called the stone or gravel.

Unwashed wool in cold water, doth cure diseases in the privy parts of any man or woman what∣soever. The wool of black Sheep is commonly reported to be very commodious and helpful for those whose Cods or stones are much swelled. The gall of an Ox being mixed with unwashed wool, doth help the purgation or menstrual fluxes of women; but Olympies the Thebane affirmeth, that Hysop and Nitre ought to be mixed with this wool for the helping of the same. Unwashed wool being applyed unto the secret parts of women, doth cause a dead childe to come forth. The same doth also stay the issues of women. The pure or clear fleeces of Sheep either applyed by themselves, or mingled with Brimstone, do cure all hidden or secret griefs whatsoever: and Pliny commendeth them above all other medicines whatsoever. Fleeces of wool mingled with quicksilver, are very profitable to be taken for the same diseases in certain perfumes. The root of a Mallow * 1.2256 being digged up before the rising of the Sun, and wrapped in undyed wool, doth cure the Wens or mattry impostumes of those Sheep which have lately brought forth young. Sheeps wool being dyed in purple colour, doth very much profit the ears: but some do steep it in Vinegar and Nitre, to make the operation more effectual. * 1.2257

The dust of wool being burnt, doth bring forth the matter or corruption lying hid under scabs, restrain the swellings in the flesh, and bringeth all Ulcers to a scar. Wool being burnt hath a sharp force, and likewise hot together with the slenderness of the parts, it doth therefore very speedily clense and purge the sores in the flesh, which are moist and too much full of matter. It is also put in drying medicines. It is burned as if there were many other things in it, filling a new pot, which may be covered with a cover which is bored through with many holes like unto a sive. The powder of unwashed Wool is anointed upon divers sores and is very curable for them as brui∣sed, new wounded, and sores half burnt, and it is used for the curing of the diseases in the eyes, as also in the easing of the Fistulaes and corrupt mattery sores in the ears. The power of the powder of unwashed wool is clensing, and it doth very effectually purge the eye-lids * 1.2258 or cheek-bals. It doth also clense and cure for the most part all diseases, as Serenus saith in these Verses;

Succida cum tepido nectetur tana Lyaeo, Ambustaeve cinis complebit vulneris ora, Aut tu succosae cinerem perducito lanae.

The hairs which grow about the secret hole of Sheep being burned, beaten and drunk in sweet wine, doth help the shortness of the breath, and ease the pursiness of the stomach. The wool of a little sheep being pulled from betwixt his thighes and burnt, and afterwards dipped in Vinegar, doth very speedily cure those which are troubled with the head ach, being bound about the temples. The dust of Sheeps fleeces is very medicinable for the curing of all diseases in the genital parts what∣soever. The dust of Sheeps wool, doth heal all passions in Cattle. The Grecians Plaister (called Enneapharmacum) consisted of nine several things, and amongst the rest of unwashed wool. The * 1.2259 filth which sticketh to the Sheeps wool and groweth thereunto, from which the thing which the Grecians call Oesypon is made, hath the force of digestion like unto Butter, and also a like ability of concoction.

In a certain medicine of Andromachus, for the curing of the disease of the secret parts, un∣washed wool is added to the rest: but Lepas (as Galen saith) for unwashed wool doth add Goose grease in the same quantity. Some do also for unwashed wool use the marrow of a young calf, and apply it in the aforesaid manner; but this unwashed wool is termed of the Grecians, Ae〈…〉〈…〉pus, and therefore being by divers Authors set down diversly concerning the making and virtue there∣of,

I have thought good to set down the truest and excellentest way to make the same (as Diosco∣rides) whom in this I suppose best to follow, reporteth; First to take new shorn wool which is very soft, and not trimmed with sope-weed, and wash it with hot water, then to presse all the filth forth of the same, and cast it into a Cauldron which hath a broad lip, and afterwards to pour the water in, and to stir it up and down with a certain instrument with such great force as it may foam again, of with a wooden rod still greatly to turn and trouble it, so that the filthy froath or spume may more largely be gathered together, afterwards to sprinkle it over with Sea water, and the fat remaining which did swim upon the top, being gathered together in an earthen vessel, to powr the water into the Cauldron: then must the froath be powred again into the Sea water; and lastly, ta∣ken out again: this is so often to be done, that the fat being consumed, there will not any froath be left remaining: the Aesypus then being gathered together, is to be mollifyed with mens hands, and if there be any filth therein, it must out of hand be taken away, and all the water by little and little excluded, and being fresh poured in, let it be mingled with ones hands, until the Aesypus being touched with the tongue of any one, may lightly bind it, but not savour either sharp or tartly, and the fat may seem very white, and then let it be hid in an earthen vessel, but let there be great care had they be done in the hot sun. But there are some which use another manner of way to make the same, which is this, to cleanse the fleeces, and wash away all filth, and presse it forth of the same, and boyl them in water over a soft fire in a brazen vessel, then to wash the fat which swim∣meth on the top being gathered together with water, and being strained in another platter which may have some hot water in it to hide or overcast it with a linnen cloth, and lay it forth in the sun until it be very white and thick enough.

Some also do use another way, as this, to wash the fat being strained with cold water, and to rub it with their hands, not much otherwise then women do a sear-cloth, for by that means it is made more white and purer.

There is yet another kinde of way to make Aesypus, described by Aetius in these words, Take (saith he) the greasie Wool which groweth in the shoulder pits of Sheep, and wash them in hot water, being thick and soft, and squeeze all the filth forth of the same, the washing whereof you shall put in a vessel of a large mouth or brim, casting afterwards hot water in the same, then take the water in a cup, or in some other such like instrument, and pour it in and out, holding it up very high until there come a froath upon it, then sprinkle it over with Sea water, if you shall get any, if not, with some other cold water, and suffer it to stand still; when it shall wax cold take that which shall flow on the top away with a sadle, and cast it into any other vessel, afterwards having put a little cold water in it, stir it up and down with your hands, then having poured out that water, put new hot water in it, and repeat again the same thing all together, which we have now taught, until the Aesypus be made white and fat, containing no impure or filthy thing in it at all, then dry it in the sun, being hid for some certain days in an earthen vessel and keep it. But all these things are to be done when the Sun is very hot, for by that means it will be more effectual and whiter, and not hard or sharp.

There are moreover some which gather it after this manner; They put new shorn wool which is very filthy and greasie in a vessel which hath hot water in it, and burn the water that it may somewhat wax hot, afterwards they cool it, and that which swimmeth above in the manner of fat, they scum it off with their hands, and put it away in a vessel of Tin, and so do fill the vessel it self with rain water, and put it in the Sun covered with a thin linnen cloth, and then we must moisten it again, and put up the Aesypus, for it hath strength mollifying and releasing with some sharpness, but it is counterfeited with wax, sewet, and Rozen, and it is straight ways perceived, and forasmuch as the true Aesypus reserveth the scent of the unwashed wool, and being rubbed with any ones hands is made like unto Ceruse, or white lead.

Even the filth and sweat of sheep, cleaving to their wool, hath great and manifold use in the world, and above all other that is most commended which is bred upon the Athenian or Grecian Sheep, which is made many ways, and especially this way; First they take off the wool from those places where it groweth, with all the sewet or filth there gathered together, and so put them in a brazen vessel over a gentle fire where they boyl out the sweat, and so take of that which swim∣meth at the top, and put it into an earthen vessel, seething again the first matter, which fat is washed together in cold water, so dryed in a linnen cloth is scorched in the Sun until it become white and transparent, and so it is out in a box of Tin. It may be proved by this, If it swell like the savour of sweat, and being rubbed in a wet hand do not melt, but wax white like White lead, this is most profitable against all inflamation of the eyes, and knots in cheeks, or hardness of skin in them.

Of this Aesypus or unwashed Wool the Grecians make great account, and for the variety of dressing or preparing it, they call it diversly, sometime the call it Oesupon Pharmaicon, sometime Oesu∣pon Kerotoeide, or Keroten, sometime Oesupon Hugron, and such like. Of it they make Plaisters to asswage the Hypochondrial inflamations and ventosity in the sides. Some use Aesopus for Oesypus; but ignorant∣ly, and without reason, it is better to let it alone, but in the collection hereof it must be taken from the sound and not from the scabby Sheep. But when we cannot come by the true Oesypus, then in stead thereof we may take that which the Apothecaries and Ointment-makers do ordain; namely, Me∣lilo••i unc. 4. Cardamoni unc. 2. Hysopi herb. unc. 2. with the unwashed Wool taken from the hams or flanks of a Sheep. Myrepsus used this Oesypus against all Gowts and aches in the legs or

articles, and hardness of the spleen. Galen calleth it Jus lanae, and prescribeth the use of it in this sort; Make (saith he) a Plaister of Oesypus or Jus lanae in this sort, Take Wax, fresh grease, Scammonie, old Oyl, one ounce of each, of Fenny-greek six ounces, then seethe or boyl your-oyl with the Jus lanae, and Fenny-greek very carefully, until it equal the oyl, and be well incorporated together, and then again set it to the fire, with the prescription aforesaid; and also he teacheth how to make this Jus lanae, for (saith he) take unwashed Wool and lay it deep in fair water until it be very soft, that is by the space of six days, and the seventh day take it and the water toge∣ther, that seethe well, taking of the fat which ariseth at the top, and put it up as is aforesaid: these things saith Galen.

The use of this by reason it is very hot, is to display Ulcers and tumors in wounds, especially in * 1.2260 the secrets and seat, being mixed with Melilot and Butter, and it hath the same vertue against running sores. The same also with Barly meal and rust of iron, equally mixed together, is profitable against all swelling tumors, Carbuncles, Tetters, Serpigoes, and such like, it eateth a∣way all proud flesh in the brims of Ulcers, reducing the same to a natural habit and equality, also filling up the sore and healing it, and the same vertue is by Disocorides attributed to Wool burnt, also in bruises upon the head when the skin is not broken, a Poultess made hereof, is said by Galen to have excellent force and vertue. The same mingled with Roses, and the oar of brasse (called Nil) cureth the holy fire, and being received with Myrrh steeped in two cups of wine, it encreaseth or procureth sleep, and also is very profitable against the Falling-sickness. And being mixed with Corsick Hony, it taketh away the spots in the face, because it is most sharp and subtile, whereunto some add Butter; but if they be whealed and filled with matter, then prick and open them with a needle and rub them over with a dogs gall or a Calfs gall mingled with the said Oesypus, also being in∣stilled * 1.2261 into the head with oyl, it cureth the Megrim, and furthermore it is used against all soreness of the eyes, and scabs in their corners, or upon the eye-lids, being sod in a new shell: and the same vertue is attributed to the smoke or soot thereof, if the eye-brows or eye-lids be anointed therewith; mixed with Myrrh and warmed, it is thought that it will restore the hair that is wanting and fallen off; but Marcellus prescribeth it in this manner, You must take Oesypus or sweat of Sheep from under the wool of their shoulders, and adding unto it a like quantity of Myrrh, beat them together in a mor∣ter, and with a warm cloth anoint the bare places.

If there be any bruise in the eyes, then you must anoint them first with Goose grease, and the bloud of a Mallard, and afterward with the sweat of a Sheep, and the same cureth all Ulcers in the mouth, ears, and genitals, with Goose-grease. This is also mixed with a Sear-cloth, and laid against the Phthisis (as Aetius writeth) with a moist cloth against the Plurisie, also a Plaister made hereof with Goose grease, Butter, Allum, and the brain of a Goose, is very profitable against the pains in the reins, and all other infirmities of the back, and for the same cause it is applyed to women, for it provoketh their monthly courses, and also causeth an easie deliverance in childe-birth, it healeth the Ulcers in the secret and privy parts of men and women, and all inflamation in the seat, especially being mixed with butter, Goose grease, and Melilot: and some add thereunto the oar of Brasse and Roses. If there be a Carbuncle in the privy parts, take this Oesypus with Hony and the froath of * 1.2262 lead, also white lead, womens milk, and this Sheeps sewet, cureth the Gowt, at the least marval∣lously, asswageth the pain thereof, and some Physitians for this evill take Grease, Goose grease, and the fat of Buls, added to Oesypus, also unwashed wool with the gall of a Bull laid to a womans secrets, helpeth her monthly purgation, and Olimpias added thereunto Nitre. The dung which cleaveth to Sheeps tails made into small bals, and so dryed, afterward beat into powder and rubbed upon the teeth, although they be loose, falling out, or overgrown with flesh, yet Pliny saith, they will be recovered by that fricassing. If he which is sick of a Dropsie drink this sweat or Oesypus in wine with Myrrh of the quantity of a Hasel nut, Goose grease, and Mirtle oyl, it will give him great ease, and the same virtue is ascribed to the sweat of an Ewes udder, which is and hath been said of all the former Oesypus.

The medicines of the Ram.

Even as the skins of other Sheeps newly plucked from their backs and applyed warm, do take away the ach, swelling, and pains of stripes and blowes from bodies, so also have the skins of Rams, the same property. Arnoldus commendeth a plaister made of a Rams skin for burstning and fal∣ling down of the guts, and this is found ready prepared in many Apothecaries shops, and the happy success thereof is much commended by Alysius. If a man take the stones of a fighting cock, and anoint them with Goose grease, and so wear them in a piece of a Rams skin, it is certain that it will cohibite and restrain the rage of venereal lust; and a woman wearing about her the right stone of a dunghil cock in a Rams skin shall not suffer abortment. The washed fleece of a Ram wet in cold Oyl, putryfieth the inflamation of the secrets; and likewise the black wool of a Ram wet in water, and then in oyl, and so put to the sick places, keepeth the fundament from fal∣ling, and also asswageth the pain. Also the wool of a fighting Ram taken from betwixt his horns, and perfumed into a smoke, easeth the pain, and some take the powder thereof in Vinegar for that Malady. They say that Lais and Salp•• cure the bitings of mad Dogs, and also Tertian and Quar∣tan Agues, with the menstruous purgation taken in a piece of Rams wool, and included in a bracelet of silver. Also they write that a woman shall have an easie travail if she wear in the wool of a Ram,

seed of wilde Cucumber about her loins, not knowing thereof, so as it be presently after the deli∣very cast out of doors. Also Marcelius saith, that if one take the wool from a Rams fore-head, and burn in the cover of a new pot, and afterward beat it to powder in a morter, and so put it into Vene∣gar, and therewithal the forehead being anointed it easeth the head-ach. Also the dust of Rams wool mixed with water, cureth the pain in the yard. The matter of the Liver sod, hath the same operation: and Sextus writeth, that if the wool be taken from the head, ribs, and cods, and al∣so worn by him that hath a Tertian Ague, it perfectly cureth him, and if a mans fingers ends and toes he tyed with the unwashed wool of a Ram: it will stanch the bleeding at any part, especially the Nose. Also if you burn the greasie wool of a very fat Ram, and in water wash the same, it will help all evils in the yard of man, if it be rubbed therewithal.

The broath of the rump of a Ram is commended against blisters. The flesh of a Ram being burnt and anointed upon the body of any leaprous person, or any whose body is troubled with Ring-worms * 1.2263 or itches, is very effectual to cure them. The same force hath it against the bites of Scorpi∣ons, and stingings of Serpents, and Algerarat: it also being taken in wine, is good for the bitings of mad dogs, and healeth the white skins in the eyes The fat of a Sheep or Weather hath the same in it, as Pork grease, and cureth, the suffocation of the womb, and al other diseases incident unto the secret parts, and also helpeth places in the body being burnt by fire. The fat of a Ram being mingled with red Arsenick and anointed upon any scall or scab, the same being afterward pared or scraped, doth perfectly heal it. It doth also being mixed with Allum, help those which are troubled with Kibes or Chilblanes in their heels.

The sewet of a Ram mingled with the powder of a pumice stone and salt, of each a like quantity, * 1.2264 is said to heal fellons and inflamations in the body. The Lungs of smal Cattle, but especially of a Ram doth restore chaps or scars in the body to their right colour. The same vertue hath the fat of a Ram being mingled with Nitre. The gall of a Ram mingled with his own sewet, is very good * 1.2265 and profitable for those to use who are troubled with the Gowt or swelling in the joynts. The horn of a Ram being burned, and the dust of the same mixed with oyl, and so pounded together, being often anointed upon a shaven head, doth cause the hair to frisle and curl. A comb being made of the left horn of a Ram, and combed upon the head, doth take away all pain upon the left part thereof, if likewise there be pain in the right side of the head, the right horn of a Ram doth cure it. For the curing of the losse of ones wits springing from the imperfection of the brain, take the head of a Ram never given to venery, being chopped off at one blow, the horns being only taken away, and seethe it whole with the skin and the wool in water, then having opened it, take out the brains, and add unto them these kinds of spices, Cinamon, Ginger, Mace, and Cloves, of each one half an ounce: these being beaten to powder, mingle them with the brains in an earthen platter diligently tempering of them by a burning cole, not very big, for fear of burning, which might easily be done, but there must great care be had that it be not too much dryed, but that it might be so boyled that it be no more dryed then a Calfs brains being prepared for meat.

It shall be sufficiently boyled when you shall well mingle them at the fire, then keep it hid, and for three days give it dayly to the sick person fasting, so that he may abstain from meat and drink two hours after. It may be taken in bread, or in an Egge, or in whatsoever the sick party hath a de∣sire unto: but there must be regard that he be not in a clear place, and that he use this forty days space, which they are wont to use whose bloud is withdrawn or fled away: and let him abstain from wine assaying his head.

There are those which are holpen in a short space, some in six or eight weeks by this Medicine * 1.2266 being received. But it is convenient that it be required for three moneths, and then it will have the more power therein. The Lungs of a Ram while they are hot applyed unto wounds wherein the flesh doth too much increase, doth both repress and make it equal. The Lungs of small Cattle, but especially of Rams being cut in small pieces and applyed whiles they are hot unto bruised places, do very speedily cure them and reduce them to the right colour.

The same doth cure the feet of such as are pinched through the straightness of their shooes. The Lungs of a Ram applyed unto Kibed heels or broken Ulcers in the feet; doth quite expel away the pain, notwithstanding the exceeding ach or pricking thereof, One drop of the liquor which is boyled out of a Rams lungs put upon the small nails upon the hand, doth quite expel them. The like operation hath it to expel Warts being anointed thereupon. The corrupt bloud of the Lungs of a Ram unroasted, doth heal all pains in the privy members of man or woman; as also expel Warts in any place of the body. The juyce of the Lungs of a Ram while they are roasted upon a Gridiron * 1.2267 being received, doth by the unction thereof purge and drive away the little black Warts which are wont to grow in the hair or privy parts of any man.

The liquor which distilleth from the Lungs of a Ram being boyled, doth heal Tertian Agues, and * 1.2268 the disease of the reins which grow therein. The Lungs of a Lamb or Ram being burned, and the dust thereof mingled with Oyl, or being applyed raw, do heal the soreness of Kibes, and are ac∣counted very profitable to be bound upon Ulcers. The Lungs of a Ram being pulled forth and bound hot unto the head of any one that is frenzie, will presently help him. Against the pestilent disease of Sheep, take the belly of a Ram and boyl it in wine, then being mixed with water, give it to the Sheep to drink, and it will bring present remedy.

The gall of a Ram is very good for the healing of those which are troubled with any pains in the ears, coming by the casualty of cold. The gall of a Ram mingled with his own sewet, doth * 1.2269 ease those which are toubled with the Gowt. The gall of a Weather mingled with the wool and placed upon the navel of young children, doth make them loose in their bellies. The stones of an old Ram being beaten in half a penny weight of water, or in three quarters of a pint of Asses milk, are reported to be very profitable for those which are troubled with the falling sickness. The stones of a Ram being drunk in water to the weight of three half pence, cureth the same disease. The dust of the inward parts of a Ranis thigh being lapped in rags or clouts, washed very exactly * 1.2270 before with womens milk, doth heal the ulcers or runnings of old sores. The dust of the hoof of a Ram mingled with hony, doth heal the bitings of a Shrew. The dung of Weathers mingled with Vine∣gar and fashioned in the form of a Plaister, doth expel black spots in the body, and taketh away all hard bunches arising in the flesh. The same being applyed in the like manner, cureth St. Anthonies fire, and healeth burned places.

The filth or sweat which groweth between the thighs of a Ram being mingled with Myrrh and the Herb called Hart-wort, and drunk of each an equal part, is accounted a very excel∣lent remedy for those which are troubled with the Kings evil. But Pliny commendeth the filth * 1.2271 of Rams ears mingled with Myrrh, to be a more effectual and speedy remedy against the laid disease.

The medicines of the Lomb.

The best remedy for bitings of Serpents is this, presently after the wound to apply some little creatures to the same, being cut in small pieces, and laid hot unto it, as Cocks, Goats, Lambs, * 1.2272 and young Pigs; for they expel the poison and much ease the pains thereof. An ounce of Limbs bloud being fresh before that it doth congeal mixed with Vinegar, and drunk for three dayes together, is an excellent remedy against the vomiting or spitting of bloud. The like force in it hath the bloud of a Kid. The bloud of a Lamb mingled with wine, doth heal those which are troubled with the Falling sickness, as also those which have the foul evil. For the conception of a Woman, take the yard and gall of a Buck, a Kid, and a Hare, with the bloud and sewet of a Lamb, and the marrow of a Hart, and mix them all together with Nard and Oyl of Roses, and after her purgation, let them be laid under her, and this without all doubt will make her apt to conceive.

The skins of Serpents being anointed with water in a bath, and mingled with lime and Lambs sewet, doth heal the disease called St. Anthonies fire. The marrow of a Lamb melted by the fire, * 1.2273 with the Oyl of Nuts and white sugar, distilled upon a clean dish or platter, and so drunk, doth dissolve the stone in the bladder, and is very profitable for any that passeth bloud. It also cureth all pains or griefes of the yard, bladder or reins. The skin of a Lamb being dawbed or anoin∣ted with liquid pitch, and applyed hot unto the belly of any one that is troubled with excoriati∣ons of the bowels or of the Bloudy flux, will very speedily cure him, if he have any sense or seeling of cold in him.

If a Virgins menstrual fluxes come not forth at the due time, and her belly is moved, it is con∣venient to apply Lambs skins being hot unto her belly, and they will in short space cause them * 1.2274 to come forth. A garment made of Lambs skins is accounted very good for the corroborating and strengthning of young men. The skins of Lambs are more hot then Kids skins, and are more profi∣table for the confirming of the back and the reins. The little bone which is in the right side of a Toad being bound in a young lambs skin being hot, doth heal both Quattain and all other Fevers being applyed thereunto. The dust of Lambs bones is very much and rightly used for Ulcers which have no chops, or stars in them. The dust of small Cattles dung being mingled with Nitre, but especially of Lambs, hath in them great force to heal Cankers: the dust of Lambs bones, is very much commended for the healing and making of green wounds sound and solid, which thing by the Saracens is much verified in regard that at all times they go to war, they never forget to take of the same along with them.

The Lungs of Lambs do very effectually cure those whose feet are wrung or pinched by their shoo-soles. The Lungs of Lambs or Rams being burned, and the dust thereof mingled with Oyl, is * 1.2275 very profitable for the curing of kibes or ulcers, being applyed thereunto. It hath the same virtue being raw and bound upon the sore.

The runnet of a Lamb is of very great force against all other evil medicines. The runnets of small Cattle, but especially of a Lamb, is very effectual against all kinds of poyson. The runnets of * 1.2276 a Kid, a Lamb, and a hind-calf are conveniently taken against Wolf-bane drunk in wine. The runnet of a Hare, a Kid, or a Lamb taken in wine to the weight of a dram is very effectual against the Fork-fish, and cureth the bites or strokes of all Sea-fishes. The runnet of a Lamb drunk in wine is an excel∣lent cure for the bitings of a Shrew. The runnet of a Lamb drunk in water is accounted for a safegard * 1.2277 to young children who are vexed with thick and concrete milk: or if the default shall happen by curded milk, it will be soon remedyed by a Lambs runnet given in Vinegar. A Lambs runnet hid or powred into water; doth speedily colubit the bleeding of the nose, when nothing else can stay it The gall of small Cattle, but especially of a Lamb being mixed with hony, are thought to be very medicinable for the curing of the Falling sickness.

The places which are infected by Cankers, being anointed over with the gall of a Lamb are very speedily and effectually healed.

There is also by the Magitians delivered unto 〈◊〉〈◊〉 speedy means for the curing of the milt, which is this, to take a Lamb new born, and instantly to pluck him in pieces with ones hands, and when * 1.2278 the milt i•• pulled out to put it hot upon the milt of the party so grieved, and bind it on fast with swadlin••, and continually to say, I make a remedy for the milt; then in the last day the same being taken from his body to put it to the Wall of the bed wherein the diseased party is wont to lie, it being first daubed with durt, that it might the better stick, and to 〈◊〉〈◊〉 the durt with seven and twenty marks, saying at every mark, I make a remedy for the milt▪ this remedy being done three times it will heal the diseased party, although he be very weak and full of danger. But this is the opinion of the Magitians, which I h••••e set down that they should rather see their folly then believe, knowing them to be meer fopperies. For making the wool to grow slower, the gelders of Cattle anoint the 〈◊◊〉〈◊◊〉 which cometh from the stones of gelded Lambs, which being anointed, doth pro∣fit very much for hairs being pulled away, as also against poison. The dung of Lambs before they * 1.2279 have 〈…〉〈…〉 any grasse, being dryed in the shadow, and rubbed to powder and applyed in the manner of a plaister, doth heal and ease all kinds of pain in the chaps or jawes. And thus much for the medicines of the Sheep.

Of the STREPSICEROS.

[illustration]

THere is in Crete neer the Mountain Ida, a kinde of Sheep called by the Shepherds Strepsiceros, * 1.2280 which is not different from the vulgar Sheep, except only in the horne, for they bend not like other, but stand straight and upright like the Ʋnicorn, and besides are circled about with certain round speers like a Goats horn. This liveth in flocks, and we have here besides the figure of the beast, expressed a double form of their horns, and fore part of their head, the figure of a Harpe be∣ing fastned to one of them as it was presently drawn. The description whereof was taken by Doctor Cay of England, in these words following.

The horns of this Strepsiceros are so lively expressed by Pliny, and so fitly sitted to bear Harps, that they seem not to aske any further narration of words. I will therefore only add this, they are hollow within, and long, about two Roman feet and three palms if you measure them, as they are straight; but if you take their scantling and length as they crook a little, then are they about three foot long, they are in breadth where they joyn to the head, three Roman fingers and a half, and their whole compass in that place is about two Roman palms and a half. In the top they are smooth and black, but at the root they are more dusky and rugged, growing lesser and lesser to a sharp point. They with the dryed face did weigh seven pounds and three ounces, and the face which remaineth is joyned to the horns, and likewise the hair of the neck and face. It is said that this Beast is as great as a Hart, having a red hair like a Hart.

But whether his nostrils were so also I could not conjecture, by reason that the age and long use of the piece had defaced the nose which was dryed up, and also the hair was worn away, so as it was bald, but by that which was most apparent unto it, I rather inclined that it resembled a Hart, from

[illustration]

hence it was that the drawer made the nostrils lesse then might answer the proportion of the face, and that which is seen betwixt the horns it is a piece of the neck, by which relation I cannot believe that the Cretian or Idean Sheep is a Strepsiceros, because the horns thereof do not bend at all, although it answereth not the name, but the true horns of the Strepsiceros do as I have said resemble the anci∣ent fashion of harps, among our fore-fathers, especially the handle being taken away, and the face of the beast placed in stead thereof.

Unto this I may add another horn, which is to be seen in the Castle of the L. William Wernhere Count of Cimbria, being black, hollow, and of the length of ones arme, and as thick as a great staffe, and it was said, that the beast beareth two of them, which are to be seen among the rare monuments of Ferdinandus the Emperor.

[illustration]

Of the SQVIRREL.

[illustration]

THe name of this Beast is by the Grecians called Sciuros, and it was given them from the fashion and proportion of their tail, which covereth almost the whole body, for that which is fabu∣lously said of the Sciapodes to have feet that cover their whole body, is more truly verified of a Squirrels tail, for in the day time being out of her nest, she hideth her self there under both from sun and rain.

The first Author that ever wrote of this Beast was Oppianus, who lived in the days of Antonium Caesar, and the Latins have no proper or native name for it, but borrow from the Grecians, although some of the latter writers call it Pirolus, and Spiurus, I think they would say Sciurus, for so it is vul∣garly termed in Latin: some also call it Sculurus a currendo, because of his nimble running upon boughs. But all the Nations of the world derive their several denominations from the Grecians, as the English Squirrel from Sciurus is not far fetched; the French words Escurieu, and Escurieu, from whom the Germans borrow their words Eychorn, or Eichorn, or Eych horn, or Eich hermlin, that a Weasel of the tree, and Das Eychorn.

The Italians call it Schirivolo, and the Venetians (as Massarius testifieth) Schiriati; the Spaniards Harda, and Esquilo, and some do interpret Coma dreia for a Squirrel; the Ilyrians, Weweeka, and some of the Polonians, Wije Wijerka, and so they turn the Mouse Varius, as we have said else where in that story, and some of the Germans call it Werck, and Veeh, and Fech.

Now Albertus and Agricola say, that there is no difference betwixt the Mouse Varius and the Squirrel, but only in the Region which altereth the colour, and therefore we have expressed the same figure thereof, remitting the Reader to that which is said in that History, for this (say they) in Germany is red after it be a year old, but before that time it is blackish, that is till it be a year old: In Polonia it is of a red-ash colour, or branded grysell, in Russia of an ordinary ash colour, and for the quantity, food, and manner, or natural inclination, it hath the same in all parts with the mouse Varius.

Varinus and Hesychius say, that the Grecians call this beast also Campsiouros, and Hippouros, and some call the Cappadocian Mouse N••••xis a Squirrel; the Jewes at this day call a Squirrel Coach, for it is ap∣parent that in antient time till they came into these parts of the world into Grecia and Europe, they never knew or saw this beast. And this shall suffice to have said of the name.

A Squirrel is greater in compass then a Weasel, but a Weasel is longer then a Squirrel, the back parts and all the body is red, except the belly which is white. In Helvetia they are black and branded, and they are hunted in the Autumn at the fall of the leaf, when the trees grow naked, for they run and leap from bough to bough in a most admirable and agile manner, and when the leaves are on, they cannot be so well discerned. They are of three colours, in the first age black, in the second of a rusty Iron colour, and last of all when they be stricken in age, they are full of white hoar hairs. Their teeth are like the teeth of Mice, having the two under teeth very long and sharp, their tail is always as big as their body, and it lyeth continually upon their back, when they sleep or sit still; It seemeth to be given them for a covering as we have said already. The maw-gut differeth from all other, for it is Coecum, that is, as I take it without a passage out of it into any other part then the other guts, or like a mans bladder; and it is as great as their ventricle, which in disse∣ction hath been found full stuft with excrements. The genital is like a bone, as Vesalius writeth.

They use their forefeet in stead of hands, for they sit upon their buttocks, and move their meat to their mouth with them, in this point resembling every little vulgar Mouse, yet being put to the mouth, they hold it in their teeth. They will eat Nuts and Almonds very greedily, and also Apples, Buckmasts, Acorns, and sometimes herbs, especially Lettice, and all other sweet fruits. Their seet are cloven like Mice, and their hinder parts very fleshy to sit upon. In the summer time they build them nests, (which in our Countrey are called Drayes) in the tops of the trees, very artificially of stickes and mosse, and such other things as woods do afford them.

The mouth of their nest is variable, sometimes at the sides, and sometimes at the top, but most commonly it is shut against the winde, and therefore I think that she maketh many passages, stop∣ping and opening them as the winde turneth. In Summer time they gather together aboundance of fruits and Nuts for winter, even so much as their little Dray will hold and contain, which they carry in their mouths, and they lodge many times two together, a male and female (as I suppose.) They sleep a great part of the Winter like the Alpine Mouse, and very soundly, for I have seen when no noise of hunters could awake them with al their cries, beating their nests on the outside, and shooting bolts and arrowes thorough it, until it were pulled asunder, wherein many times they are found killed before they be awaked.

They are of incredible agility and motion, never standing still, as it appeareth by them which are tamed. When they leap from tree to tree, they use their tail in stead of wings, which is most apparent, because many times they leap a great distance and are supported without sinking to mans appearance.

And again I have seen them leap from the top of very high trees down to the ground in such an ordinary pace as Birds flie from trees to light on the earth, and receive no harm at all; for when they are hunted, men must go to it with multitude, for many men cannot take one with bowes and bolts with Dogs, and except they start and rouze them in little and small slender woods, such as a man may shake with his hands, they are seldom taken.

Bowes are requisite to remove them when they rest in the twists of trees, for they wil not be much terrified with all the hollowing, except now and then they be struck by one means or other. Well do they know what harbour a high Oak is unto them, and how secure they can lodge therein from Men and Dogs-therefore seeing it were too troublesome to climb every tree, they must supply that business or labor with bowes and bolts, that when the Squirrel resteth, presently she may feel the blow of a cunning Archer, he need not fear doing her much harm, except he hit her on the head, for by reason of a strong back-bone and fleshy parts, she will abide as great a stroak as a Dog; yea, I have seen one removed from a bough with a shot to the ground.

If they be driven to the ground from the trees to creep into hedges, it is a token of their weari∣ness, for such is the stately minde of this little Beast, that while her limbs and strength lasteth, she tarryeth and saveth her self in the tops of tall trees, then being descended, she falleth into the mouth of every Cur, and this is the use of Dogs in their hunting.

The admirable wit of this Beast appeareth in her swimmig or passing over the Waters, for when hunger or some convenient prey of meat constraineth her to passe over a river, she seeketh out some rinde or small bark of a Tree which she setteth upon the water, and then goeth into it,

and holding up her tail like a sail, letteth the winde drive her to the other side, and this is wit∣nessed by Olaus Magnus in his description of Scandinavia, where this is ordinary among Squirrels, by reason of many rivers, that otherwise they cannot passe over, also they carry meat in their mouth to prevent famine whatsoever befall them, and as Peacocks cover themselves with their tails in hot Summer from the rage of the Sun, as under a shadow, with the same disposition doth the Squirrel cover her body against heat and cold.

They grow exceeding tame and familiar to men if they be accustomed and taken when they are young, for they run up to mens shoulders, and they will oftentimes sit upon their hands, creep into their pockets for Nuts, go out of doors, and return home again; but if they be taken alive, being old, when once they get loose, they will never return home again, and therefore such may well be called Semiferi rather then Cicures.

They are very harmful, and will eat all manner of woollen garments, and if it were not for that discommodity, they were sweet-sportful beasts, and are very pleasant playfellowes in a house.

It is said, that if once they tast of Garlick, they will never after bite any thing, and this is prescri∣bed by Cardan to tame them, their skins are exceeding warm, and well regarded by skinners, for their heat is very agreeable to the bodies of men, and therefore they are mixed also with the skins of Foxes. Their flesh is sweet, but not very wholesome, except the Squirrel were a black one. It is tender and comparable to the flesh of Kids or Conies, and their tails are profitable to make brushes of.

The medicines are the same for the most part which are before expressed in the Dormouse, saving that I may add that of Archigenes, who writeth, that the fat of a Squirrel warmed on a rubbing cloth, and so instilled into the ears, doth wonderfully cure the pains in the ears. And so I conclude this history of the Squirrel with the Epithets that Martial maketh of a Peacock, a Phoenix, and a Squirrel, in a comparison of a beautiful Virgin Erotion.

Cui comparatus indecens erat pavo, Inamabilis sciurus, & frequens Phoenix.

Of the Getulian Squirrel, described and figured by Doctor Cay.

[illustration]

THis Getulian or Barbarian Squirrel, is of mixt colour, as it were betwixt black and red, and from the shoulders all alone to the tail by the sides, there are white and russet strakes or lines, which in a decent and seemly order stand in ranks or orders; and there be some of these Squirrels which have such lines of white and black, with correspondent lines in the tail, yet they cannot be seen ex∣cept the tail be stretched out at length, by reason there is not much hair upon it. The belly seem∣eth to be like a blew colour upon a white ground. It is a little lesse then the vulgar Squirrel, and hath not any ears extant or standing up as that, but close pressed to the skin round, and arising a little in length by the upper face of the skin. The head is like the head of a Frog, and in other things it is very like the vulgar Squirrel, for both the outward shape, the manner, and behaviour, the meat and means of life agree in both, and she also covereth her body like other Squirrels. This picture and description was taken by him from one of them alive, which a Marchant of London brought out of Barbary.

They are very pleasant and tame, and it is very likely that it is a kinde of Egyptian or African Mouse, whereof there are three sorts described by Herodotus, the first called Bipedes, the second Zegeries, and the third Echines, of which we have already spoken in the story of divers kinds of Mice, and therefore I will here end the discouri•• of this Beast.

Of a Wilde Beast in the New found World called SU.

[illustration]

THere is a Region in the New-found World, called Gigantes, and the Inhabitants thereof are called Pantagones; now because their Countrey is cold, being far in the South, they clothe themselves with the skins of a Beast called in their own tongue ••u, for by reason that this Beast liveth for the most part neer the waters, therefore they call it by the name of Su, which signifieth water. The true Image thereof as it was taken by Thevetus, I have here inserted, for it is of a very deformed shape, and monstrous presence, a great ravener and untamable wilde Beast. When the Hunters that desire her skin set upon her, she flyeth very swift, carrying her young ones upon her back, and covering them with her broad tail: now for so much as no Dog or Man dareth to approach neer unto her, (because such is the wrath thereof, that in the pursuit she killeth all that cometh near her:) the Hunters dig several pits or great holes in the earth, which they cover with boughs, sticks, and earth, so weakly that if the Beast chance at any th••••e to come upon it, she and her young ones fall down into the pit and are taken.

This cruel, untamable, impatient, violent, revening, and bloudy beast, perceiving that her na∣tural strength cannot deliver her from the wit and policy of men her hunters, (for being inclosed, she can never get out again,) the Hunters being at hand to watch her downfall, and work her over∣throw, first of all to save her young ones from taking and taming, she destroyeth, them all with her own teeth; for there was never any of them taken alive; and when she seeth the Hunters come about her, she roareth, cryeth, howleth, brayeth, and uttereth such a fearfull, noysome, and terrible cla∣mor, that the men which watch to kill her, are not thereby a little amazed, but at last being ani∣mated, because there can be no resistance, they approach, and with their darts and spears wound her to death, and then take off her skin, and leave the ••arcass in the earth. And this is all that I finde recorded of this most savage Beast.

Of the SUBUS, a kinde of wilde Water-sheep.

THis Beast is called by Oppianus Soubes, and thereof 〈…〉〈…〉 Latines call it Subus. Bodine in his interpre∣tation of Oppianus, doth make it one beast with the Strepsiceros, but because he expresseth no reason thereof, I take it that he was deceived by his conjecture, for we shall manifest, that either the colour or seat of living, cannot agree with the Stre〈…〉〈…〉ros, for he saith only it is the same Beast which Pliny calleth a Strepsiceros.

But we know by the description of Oppianus, that this Beast is of a red-gold-colour, having two strong armed horns on the head, and liveth sometimes in the Sea, and Water, sometime on the land. Of all kindes of Sheep this is the worst and most harmful, ravening after life and bloud; for it goeth to the water, and therein swimmeth: when the silly simple fishes see this glorious shape in the wa∣ters, admiring the horns, and especially the golden colour, they gather about him in great flocks, and abundance, especially Shrimps, Lobsters, Mackarel, and Tenches, who follow him with singular delight on either side, both the right and the left, pressing who shall come nearest, to touch and

have the fullest sight of him; to they accompany him in ranks for love of his so strange proportion. But this unkinde and ravening Beast, despising their amity, society, and fellowship, maketh but a bait of his golden outside and colour, to draw unto him his convenient prey, and beguile the inno∣cent fishes, for he snatcheth at the nearest, and devoureth them, tarrying no longer in the water then his belly is filled, and yet these simple foolish fishes seeing their fellows devoured before their faces have not the power or wit to avoid this devourers society, but still accompany him, and weary him out of the waters till he can eat no more, never hating him, or leaving him, but as men which delight to be hanged in silken halters, or stabbed with silver and golden bodkins, so do the fishes by this golden-coloured-devouring-monster. But such impious cruelty is not left unrevenged in nature, for as she gathereth the fishes together to destroy them, so the Fishermen watching that concourse, do entrap both it and them, rendering the same measure to the ravener, that it had done to his in∣nocent companions. And thus much shall suffice for the Subus or Water-sheep.

Of the SWINE in general.

BEing to discourse of this

[illustration]

* 1.2281 beast, although the kindes of it be not many as is in others, yet because there are some things pe∣culiar to the Bore, and therefore he deserveth a special story by himself, I will first of all deliver the common properties in a ge∣neral Narration, and afterward descend to the special. For the names of this beast, there are many in all languages, and such as belong to the several sex and age of every one. For as in Eng∣lish we call a young Swine a Pig, a Weaning Pig, a Sheat, a Yealk, and so forth: likewise a Hog, a Sow, a Barrow, a Libd-hog, a Libd-sow, a Splayed Sow, a Gelt Sow, a Bass, for the elder Swine, so in other Nations they observe such like titles. The Hebrews call a Bore Chasir, and a Sow Chase∣rah, the Chaldees, Deut. 4. for Chasir translate Chasira; the Ara∣bians, Kaniser; the Persians, Mar∣an-buk; the Septuagints, Hus; and S. Hierom, Sus; the Arabians al∣so use Hazir, and Acanthil, for a Hog, Achira, and Scrofa.

The Grecians do also use Sus, or Zus, Choiros, and Suagros. The * 1.2282 wilde Hog is called Kapron, from hence I conjecture is derived the Latine word Apex; the Italians do vulgarly call it Porco; and the Florentines peculiarly Ciacco; and also the Italians call a Sow with Pig Scrofa, and Troiata, or Porco fattrice. The reason why that * 1.2283 they call a Sow that is great with Pig Trojata, or Trojaria is for the similitude with the Trojan Horse, because as that in the belly there∣of did include many armed men, so doth a Sow in her belly many young Pigs, which afterward come to the table and dishes of men. A Barrow hog is called M••jalis in Latine, and the Italians, Porco castrato, and Lo Majale. The French call a Swine Porceau, a Sow

Tr••ye Coche, a Bore Verrat, a Pig Cochon Porcelet, and about Lyons, Ca〈…〉〈…〉. The barrow Hog they call Por-chastre. The Spaniards call Swine Puerco; the Germans, Saw, or Suw, Su, chwin, Schw••in, a Sow they call M••r and Looss, a Bore Aeber, which seemeth to be derived from Aper, a Barrow Hog Barg, a splayed Sow Gultz, a Pig Faerle, and Scuwle, and a sucking Pig S••anfoerle. In little Brittain they call a Hog Houch, and thereof they call a Dolphin Merhouch. The Illyrians call Swine Swinye, and Prase; the Latines, Sus, Porcus, and Porcelius, and Scrofa, and these are the common and most vulgar tearms of Swines; If there be any other, they are either devised or new made, or else derived from some of these.

Concerning the Latine word Sus, Isidorus deriveth it from Sub, because these Beasts tread under-foot * 1.2284 grass and grain, and indeed for this cause the Egyptians kept their Swine in the hills all the year long, till their seed time; for when their corn was sowen, they drove them, over their new plowed lands, to tread in the grain, that the Fowls and Birds might not root it or scrape it forth again, and for this cause also they spared Swine from Sacrificing. But in mine opinion it is better derived from Hus, the Greek word: For the Latine, Porcus, is thought to be f〈…〉〈…〉 from Porrectus, be∣cause his snowt is alway stretched forth, and so he feedeth, digging with it in the earth, and turn∣ing up the root of trees: but I better approve the notation of Isidorus, Por••us quasi spurcus, quia ••oeno & limo sevolutat. That is, because it rowleth and walloweth in the mire. Porc••tra, or Porceta for a Sow that hath had but one farrow, and Sc〈…〉〈…〉ppa for a Sow that hath had many. The Grecians Hus is derived from Thuein, which signifieth to kill in sacrifice, for great was the use of sacrificing this beast among the Paynims, as we shall shew afterward. The ancient Grecians did also tearm Swine Sika, and when the Swine-herds did call the Beasts to their meats, they cryed Sig, Sig: as in our Coun∣trey their feeders cry Tig, Tig, Ch〈…〉〈…〉ros, of their feeding and nursing their young ones. And indeed * 1.2285 from Swine we finde that many men have also received names, as cipio Suarius, and Tremellius Scro∣sa, whereupon lyeth this history as he writeth: when Licinus Nerva was 〈…〉〈…〉tor, his great Uncle was left Questor in his absence for Macedonia, untill the Praetor returned. The enemies thinking that now they had gotten opportunity and advantage against their besiegers or assaylants, caused an onset to be made, and a fight to be offered, then his Uncle exhorting the Roman Souldiers to arms, told them, Seceleriter hostes diljecturum ut, Scrofa porcellas, That he would as easily cast them off and scatter them, as a Sow doth her Pigs sucking her belly, which he performed accordingly, and so ob∣tained a great victory, for which Nerva was made Emperor, and he was always evermore afterward called Scrofa.

Macrobius telleth the occasion of the name of the family of Scrofa somewhat otherwise, yet per∣taining to this discourse. Tremellius, saith he, was with his family and children, dwelling in a cer∣tain Village, and his servants seeing a stray Sow come among them, the owner whereof they did not know, presently they slew her, and brought her home. The neighbour that did owe the Sow called for witnesses of the fact or theft, and came with them to Tremellius, demanding his Scrofa or Sow again. Tremellius having understood by one of his servants the deed, laid it up in his Wives bed, and covering it over with the clothes, caused her to lie upon the Sows carkase, and therefore told his neighbour he should come in and take the Scrofa, and so had brought him where his wife lay, and swore he had no other Sow of his but that, shewing him the bed, and so the poor man was de∣ceived by a dissembling oath, for which cause (he saith) the name of Scrofa was given to that fami∣ly. * 1.2286 There was one Pope Sergius, whose christen and first name was Os porci, Hogs face, and therefore he being elected Pope, changed his name into Sergius, which custom of alteration of names, as that was the beginning, so it hath continued ever since that time among all his succes∣sors. Likewise we read of Porcellus a Grammarian, of Porcellius, a Poet of Naples, who made a Chro∣nicle of the affairs of Frederick Duke of Ʋrbine, Porcius, Suillus, Verres the Praetor of Sicilia, Sya∣dra, Sybotas, Hyas, Hyagnis, Gryllus, Porcilla, and many such other give sufficient testimony of the ori∣ginal of their names to be drawn from Swine, and not only men, but people and places; as Hyatae, Suales, Chorreatae, three names of the Dori in Greece: Hyia a City of Locris, Hyamena a City of Me∣sene, Hyamajon a City of Troy, Hyampolis a City of Phocis; whereby to all posterity it appeareth, * 1.2287 that they were Swineherds at the beginning; Exul Hyantaenos invenit regna per agros. Hyape, Hyops a City in Iberia, Hysia a City of Boeotia, and Pliny calleth the tall people of Ethiop, which were eight cubits in height Sybotae, and the like I might adde of many places, Cities, People, Fountains, Plants, Engins, and devises, plentiful in many Authors; but I will not trouble the Reader any longer with that, which may be but thought to be unnecessary. Only I cannot contain my self from the fiction of a Swines name and Testament, or last Will, for the mirth and wit thereof, as it is remembred in Coe∣lius, and before in S. Jerom, and lastly by Alexander Brassicanus, and Geo, Fabritius, I will express both in Latine and English in this place.

M. Grunnius Corocotta Porcellus testamentum feai, quod quoniam manu men propria scribere non potui, scri∣bendum * 1.2288 dictavi. Magirus cocus dixit, veni huc eversor domi, soliversor fugitive porcelle, ego bodie tibi vitam adi∣mo. Corocotta porcellus dixit, si qua feci, si qua peccavi, si qua vascula pedibus meis confregi, rogo domine co∣que, veniam peto, roganti concede. Magirus coquus dixit, transipuer, adfer mihi de culina cultrum, ut hunc porcellum cruentum faciam. Porcellus comprehenditur à famulis ductus sub die 16. Cal. Lucern〈…〉〈…〉, ubi abundant cymae, Clibanato & Piperato consulibus, & ut vidit se moriturum esse, horae spacium petiit, coquum rogavit, ut testamentum facere posset. Inclamavit ad se sues parentes, ut de cihariis suis aliquid dimitteret eis, qui ait, Patri nes Verrino Lardino, do, lego, dati glandis madios 30. & matri mee Veturrina Scrofe do,

lego, dari Laconteae siliginis modios 40. & sorori meae Quirinae, in cujus votum intercesse non potui, do, logo, dari hordei modios 30. & de me•••• visceribus dab••, donabo sutoribus setas, rixatoribus capitinas, surdis auriculas, causidicis & verbosis lingüam, bubulariis intestina, esiciariis femora, mulieribus lumbulos, pueris vesicam, pueris caudam, cinaedis musculos, cursoribus & ven••t••tibus talos, latronibus ungulos, & neo nominando coquo, do, lego, ac dimino popam & pistitlam, quae mecum detuleram à querceto us{que} ad haram, liget sibi collum de reste. Velo mihi fieri monumentam ex literis aureis scriptum. M. Grunnius Corocetta porcellus vixit annos OCCC. x••. 9. quod si semis vixisset, mille annos complevisset. Optimi amatores mei vel consutes vitae, rogo vos ut corpori meo be∣neficiatis, bene condiatis, de bonis condimentis nuclei, piperis, & mellis, ut nomen meum in sempiternum n••••inetur. Mel domini, & consobrini mel, qui huic testamento interfuistis, jubete signari. Testes.

Lucanicus signavit, Tergillus signavit, Nuptialieus sig. Celsanus sign. Lardio sign. Offelicus sign. Cymatus sign.

In English without offence I may translate it thus; I, M. Grunter Hog-son little Pig have made this my last Will and Testament, which because I could not write with my own hand, I have caused it to be endited by other. Magirus the Cook said unto me, come hither thou underminer of houses, thou rooter up of land, fearful, fugitive little Pig, I must this day take away thy life. To whom Hog-son made this answer; If I have done any harm, if I have offended, if I have trod in pieces any vessels of worth under my feet, then Iintreat thee good M. Cook pardon me, and grant me my request. But Mag••rus the Cook said, Run (sir Kitchin-boy) and bring me a knife out of the Kitchin, that I may let this little Pig bleed: presently I the little Pig was taken by the servants, and by them led the xvi. day of the Calends of Torch-light into the place of Cool-worts, when Fiery-furnace and Pepper-spice were Consuls, and when I saw no remedy but that I must die, I entreated the Cook but an hours space to make my Will. Which when I had obtained, I call'd my Parents and Friends about me, and made my Will in manner following: Of all my meat and provision left behinde me, first I give unto Bore-brown my father 30 bushels of Buck-mast. Item I give to my mother Town∣sow, 40 bushels of the best Wheat. Item I give my sister Whine-pig 30 bushels of Barly, and for my bowels I bestow them in manner following; I bequeath my bristles to the Coblers and Shoo∣makers, my brains to Wranglers, my ears to the leaf, my tongue to Lawyers and Pratlers, my in∣trails to the Tripe-makers, my thighes to the Pye-makers, my loins to women, my bladder to boys, my tail to young maids, my muscles to shameless Dancers, my anckle-bones to Lackyes and Hunt∣ers, my hoofs to Thieves. Item I give unto this (unworthy to be named) Cook the Knife and the Pestle, that I brought out of the spinny of an Oak, into my stye, and so let him tie his neck with a halter. Also my Will is, that there be made for me a monument, wherein shall be ingraven in Golden Letters, this inscription or title, M. Grunter Hog-son, Little-pig, lived nine hundred ninty nine years and a half, and if he had lived but one half year longer, he had lived a thousand years. And you my Lovers and best Counsellors of my life, I beseech you do good to my dead carkase, salt it well with the best season of Nutmegs, Pepper, and Hony, that so my name and memory may remain for evermore. And you my Masters and Kindred which have been present at the making of my Will, I pray you cause your marks to be put thereunto.

Witnesses;

Wood-hogs mark, Bristle-backs mark, Town-boars mark, Mountain-hogs mark, Bacon-hogs mark, Swill-hogs mark, Marsh-hogs mark.

I have expressed this discourse for no other purpose but to shew the Reader, what proper feigned names have been or may be given to Swine, and so not to hold him any longer in this discourse, I will proceed from the names to the natures of this Beast. And first of all to begin with the com∣mon and vulgar epithets, which are as so many short definitions as they are words, as that of Horace, * 1.2289 Amica sus luto, a dirt-lover, cloven-footed, beastly, clamorous, Acron-eater, rough, horrible, fear∣ful, sluggish, filthy, unclean, impatient, loud, glad of food, miry, fat, wet, follower, moist, greedy, tender, and milk-sucker, according to the Poets sayings;

Lacte mero pascum pigrae mihi matris alumnum, Ponat: & Aetolo de sue dives edat.

Swine are in the most Countries of the world. Yet Aristotle and Aelian report, that there are none * 1.2290 in India, and Arabia Scein: and moreover there is in the people of those countries such a de∣testation of them that they cannot endure to eat their flesh, which is not wrought in them by any instinct or opinion of Religion (as it is in the, Jews) but rather by a natural inclination of the place and Region wherein they live, for it is said also, that if Swine be brought thither from any other place, they die within short space.

Pliny affirmeth, that there are Boars among some of the Indians which have horns, and the like is affirmed of the Aethiopians. The Swine of Sicily are accounted the best of all other for food. In Bavaria they are lean, but in Burgundy, or the neather Germany, they are fierce, strong, and very fat. Those which are carried into Hispaniola, are said to grow to the stature of Mules.

Now concerning the several parts of Swine, it is most certain that inwardly they do more resemble * 1.2291

a mans body then an Ape, for as all writers do affirm, that outwardly the proportion of Apes come nearest to men, according to the Poets verse;

Simia quam sintilis turpissima bestia nobis.

So on the other side a Swines▪ Anatomy doth more lively express the inward members and seat of life, and therefore our predecessors did first of all dissect a Swine, and then a Man, for the Swine was an example or Introduction to the other; and in Swine they chuse a lean Hog, because that all the vessels and instrumental parts do better and more clearly appear to the sight then in a fat Hog. There is not according to Aristotle, much marrow in their bones, and their skin is all over rough and hairy, * 1.2292 and yet the hair not so thick as an Oxes, yet much longer and stiffer, standing up upon the ridge of the back; the colour of Swine is uncertain, and varieth not only after the diversity of the Coun∣trey, but in every Countrey it is divers in it self, some are white, some branded, some sanded, some red, some black, some pyed, some none of these, and some all of these; yet in Germany for the most part red, and in France and Italy black.

Betwixt the skin and the flesh there lyeth a fat called Lordo, barde, and Ar••••na. Their brain is very fat, and in the wane of the Moon it is less then any other beasts. Their eyes are hollow, and stand very deep in their heads, and therefore cannot by Art of man he taken out without danger of death; and if one of them be at any time perished, it is a hazzard but the Swine dyeth.

Their eye-brows move more downward toward their noses, and are again drawn up toward their temples, and their fore-head is very narrow, by which in ancient time they judged or deemed a fool or foolish unwise disposition, as by standing up of the lips about the canine teeth, betokeneth a contumelious and clamorous rayler, and thick lips, and a round mouth standing forth, the dispo∣sition of a Hog.

The snowt is long and strong and yet broad to cast up the earth for food, having on the tip a ri∣sing * 1.2293 gristle round, and more piked, at the top betwixt the nostrils, wherewithal it first entereth the earth by digging. Upon their under chap there are teeth which grow out of their head, and the Boars have some which the females have not: For even as the Elephant hath two teeth growing downward, so hath the Boar two growing upward. The male as we have said, hath more then the female, and neither of both do lose or change them by any course of nature. As the Horse hath his mane, so hath a Swine certain bristles on his neck (called therefore by the Grecians, Lophia) this neck is broad and thick, and in it lyeth the strength of the beast, and therefore it is observed by the Phy∣siognomers, that a man with such a neck is an angry fool.

The collop next to the neck called vulgarly Callasum, ought to be broad and stiffe. It is said of sore Harts, that they have their gall in their ears, and indeed in the ears of Swine there is found a cer∣tain humor not much unlike to a gall: yet less liquid, and therefore by reason of the density or thickness thereof, comparable to the humor of the Spleen. The ventricle is large to receive much meat, and to concoct it perfectly, we call it vulgarly the Buck, and there are in it but few smooth ribs or crests, and in the liver parts which are very great, there is a certain hard thing white like a stone. The females have twelve udders or d••gs under the belly, but never less then ten, if they want of twelve; and the Boars have their stones on their seat behinde them joyned together, which being taken off, are called by the Latines, Polimenta.

But in the female there is a great miracle of nature, for the place of conception is only open to * 1.2294 the udders, or downward, but when her lust cometh on her, by often tickling and striving she turneth it about to meet with the Boars instrument in generation. And this bag is called Apria, which hangeth in the female inward, as the stones of the Boar do outwardly.

In some places there are Swine which are not cloven-footed, but whole hoofed like a Horse, yet this is very seldom or accidental for the most part all are cloven-footed, Aristotle affirmeth, that there are Swine whole hoofed in Illyria, Paeonia, and Macedonia, and Albertus saith, that he hath been in∣formed of some such seen in England, and also in Flanders.

The Anckles are doubtful, as it were in proportion betwixt the Anckle of a whole and of a cloven hoof. Now by this that hath been said and shall be added, we must make up the description of a per∣fect Swine, for the better knowledge of the Reader, which may be this, of a straight and small head. The best form is to have large members, e••••ept the head and feet, and of one uniform colour, not par∣ted or variable, not old, but of a good race or breed.

There be some that for the choice of their Swine do make this observation, they chuse them by * 1.2295 their face, by the race, and by the Region; by the face, when the Boar and Sow are of good and beautiful aspects; by the race, if they bring forth many and safely, not casting Pigs; by the Re∣gion, when they are not bred where they be of a small, slender, or vile statute and especially this is observed in the male, because that in all beasts they are oftentimes more like the fire then the dam; therefore it is better in Swine to have a thick round, and well set Hog, then a long sided one, how∣beit some approve-Hogs with long legs. The buttocks ought to be fleshy, the belly large and promi∣nent, and the snowts short and turning upward, yet the Sow is best, that hath the largest sides, if all the other members be correspondent.

Likewise in cold Countries they must chuse their Swine with rough and thick hair, but in warther and more more temperate Climats, any hair be it never so small will serve the 〈◊〉〈◊〉, especially if it be black▪ And thus much shall serve in this place for their several parts and members: Now 〈◊〉〈◊〉 will proceed on to their nourishment and copulation.

It is most certain that Swine are of a hot temperament, and for that cause it cometh to pass * 1.2296 that they do not loose their Winter hair, for by reason of the fat neer to their skin, there is abundance of heat which keepeth fast the roots of the hair. Their food therefore and nou∣rishment is easily digested in every part, for that which is so strong in the nouriture of the hair, must needs be of correspondent power in other parts. Some have thought that Swine care not for grass or herbs, but only roots, and therefore hath a peculiar snout to attain them, but I finde by experience, that they will eat grass above the earth, as well as roots beneath, and they love to feed in herds together. They love above measure Acorns; and yet being given to them alone they are hurtful, and bring no less damage to them then to Sheep, (though not so often) especially to Sows that be with Pig. The best time for gathering of Acorns is in November, and it is a work for women and children. The Woods of Italy are so full of Acorns, that they nourish abundance of Swine, and that therewith are fed the greatest part of the Roman people.

They delight also in Buck-mast, and that meat maketh the Swines flesh light, easie of digestion, * 1.2297 and apt for the stomach: In some Countries Haws have the same vertue to fat Hogs, that is in Acorns, for they make them waighty, straight, neat, and sweet. The next unto this Holm-berries * 1.2298 do fat Hogs, saving that they procure looseness, except they be eaten by little and little. There is a tree which hath such bitter fruit (called Haliphlocus) whereof no beast will taste, hereof Hogs will tast, but in extream famin and hunger, when they are without all other food and meat.

The fruit or Apples of Palm-trees (especially such as grow in salt grounds near the Sea sides, as in Cyrene of Africa, and Judea, and not in Egypt, Cyprus, Syria, Helvetia, and Assyria) do fatten and feed Hogs: And indeed there is scarse any food whereof they do not eat, as also no place wherein they pick not out some living, both in Mountains and Fens, and plain fields, but best of all near waters, wherein by the banks sides they gather many sweet and nourishable morsels.

There are no better abiding places for Hogs then are the Woods, wherein abound either Oakes, * 1.2299 Beeches, Cork-trees, Holm, wilde Olives, Tamarisk, Hasels, Apples, or Crab-trees, white Thorn, the Greek Carobs, Pine-trees, Corn-trees, Lote-trees, Prune-trees, Shrubs, Haws, or wilde Pears, or Medlers, and such like; for these fruits grow ripe successively one after the other, for there is no time of the year wherein some of them are not to be gathered soft and nourishable, whereby the herds of Swine may be maintained.

But if at any time this food cease, and not to be found, then must there be some other pro∣vision out of the earth, such as is corn, or grains, and turn your Hogs to moist places, where they may pick up worms, and suck up fat fenny water, which thing is above all other things grateful to this beast; for which cause it pleased the holy Ghost in Scripture, to compare the pleasure that beastly men take in ••••nning, to the wallowing of Swine in the mire. The D••g (saith S. Peter) is returned to his vomit, and the Sow that was washed to wallow in the mire. For this cause also you must suffer them to dig in the water, and to eat Canes and wilde Bulrushes, likewise the roots and tops of Water-cresses; and you must provide to lay up for them in water Acorns, and not spare corn to give it them by hand, as Beans, Pease, Fitches, Barly, and such like. And Columella (from whom I have taken these instructions) addeth moreover, that in the Spring time before your Hogs go abroad to bite at the sweet and fresh growing herbs, lest they provoke * 1.2300 them to looseness, you must give them some sodden drink, wash or swill, by vertue whereof that mischief must be avoided, for if it be not, such leanness will follow, that it will overthrow and kill them.

In some Countries they also give them the scapes or refuse Grapes of Vintage, and moreover the fruits of yew tree, which is poyson to Dogs. Aristomachus the Athenian by many and sundry praises * 1.2301 advanceth three-leaved-grass, and among other, for that as when it is green it is commodious for Sheep, so being dryed it is wholesome to Swine. They love green corn, yet it is reported, that if Swine eat of it in the Isle of Salamine, their teeth by the law of the Countrey are beaten out of their mouths. It is wholesome to give them crude or raw Barly, especially to a Bore when he is to couple with a Sow, but unto a Sow with Pig sod.

There is in Bavaria a kinde of Scallion which beareth a red purple-flower, like to the flower of the Lilly of the Vallies, which is greatly sought after and devoured by Swine. They also seek after wilde Vines, and the herb called Hogs-bread, and the root of wilde rapes, which beareth leaves like unto Violets, but sharper, and a white root without milk: By some it is called Buchspick, because it groweth in Woods among Beeches. They eat also flesh, and abstain not from fat. Bacon, and herein they differ from most of the ravening creatures, for Dogs will not taste of Dogs flesh, and Bears of Bears, yet will Hogs eat of Swines flesh, yea many times the dam eateth her young ones: And it is found that Swine have not abstain'd from the flesh of men and children, for when they have been slain by theeves, before they could be found, the greatest part of their body was torn in pieces and eaten by wilde Swine: And indeed as we see some Hens eat up the Egs that they them∣selves * 1.2302 have laid, so shall we observe some Sows to devour the fruits of their own wombs, whereat we ought not to marvel as at a monstrous prodigious thing, but rather acknowledge a nutural vora∣city, constrained in them through famine and impatience.

They also eat Snails and Salamanders, especially the Boars of the Mountains in Cilicia, and al∣though there be in Salamanders a very deadly poyson, yet doth it not hurt them at all, but

afterward when men or beasts tast of such a Swines flesh, the operation of the poyson worketh upon them mortally: neither is this any marvel, for so it is when a Frog eateth of a Toad: and whereas if a man eat Hemlock, presently all his bloud congealeth in his body and he dyeth, but if a Hog eat thereof, he not only not dyeth, but thriveth and groweth fat thereby. Aristotle reporteth one great wonder of a place about Thracia (as he saith) wherein for the compass of twenty paces there grow∣eth Barly, whereof men eat safely, but Oxen and Sheep, and other creatures avoid it as mortal poyson, and Swine will not vouchsafe to tast of mens excrements that have eaten thereof, but avoid them carefully.

At Swine delight in meat, so also they delight more in drink, and especially in the Summer time, and therefore they which keep sucking Sowes, must regard to give them their bellyful of drink twice a day, and generally we must not lead them to the waters as we do Goats, and Sheep, but when the heat of Summer is about the rising of the Dog-star, we must keep them all together by water sides, that so they may at their own pleasure, both drink and lie down to wallow in the mire, and if the coasts be so dry that this cannot be obtained or permitted, then must they have water set in troughes and vessels, whereof they may tast at their own pleasure, for otherwise through want of water they grow Liver and Lung sick.

The miery water doth most quickly make them fat, and they will drink Wine or Beer unto drun∣kenness, * 1.2303 and in those Countries where Grapes grow, if the Swine come into the Vintage, they grow drunk with eating of Grapes. Also if the Lees of Wine be mingled with their meat, they grow fat above measure and senseless in their fat, whereby it hath been seen that a Mouse hath eaten into the sides of a fat Hog without the resistance of the beast: and the like is reported by Pliny of the son of L. Apronius who had been a Consul, for his body grew so fat that it was taken from him, his body remaining immoveable. And in the Spring time Swine of their own accord grow so fat, that many times they cannot stand on their legs their bodies be so heavy, nor go any whit, so that if they are to be removed, they are not to be droven but to be carryed in a Cart.

Varro and Crescentiensis, do report admirable things of the fatness of Swine. For first Varro saith, that * 1.2304 he received knowledge from a credible honest man in Portugal, of a Swine that there was killed, the offall whereof with two ribs was sent to Volumnius a Senator, which weighed twenty and three pounds, and the fat betwixt the skin and the bone, was a foot and three fingers thick. Unto this he addeth the story of the Arcadian Sow, who suffered a Mouse to eat into her fat, and breed young ones therein, after she made a nest: which thing he likwise affirmeth of a Cow. And Crescentiensis reporteth of an other Lusitanian Swine, which after the death, weighed five hundred seventy and five pounds, and the Lard of that Hog was one foot and three fingers broad. And the like may be said of a Hog at Basil, nourished by a certain Oyl-man, in whose Lard or fat, after his death were found many passages of mice to and fro, which they had gnawed into his body without the sense of the beast. Hogs grow fat in short time. In antient days (as Pliny writeth) they put them up to fatting * 1.2305 threescore days, and first of all they made them fast three days together, after six days they may sensibly be perceived to grow fat. There is not any beast that can better or more easily be accusto∣med to all kinds of food, and therefore doth very quickly grow fat, the quantity and stature of their body considered; for whereas an Ox or Cow, or Hart, and such like Beasts aske long time, yet a Swine which eateth of all sorts of meat, doth very quickly even in a moneth or two, or three at the most, prove worthy the knife and also his Masters table, although in some places they put them up to fatting a whole year together, and how much they profit & gather in their feeding, it is very easie for them to observe that dayly keep and attend them, and have the charge and overseeing of them.

And there must be had great care of their drink. In Thracia, after they put up a Hog to fatting, they give him drink the first day, and then let him fast from drink two days, and so give him drink by that proportion till the seventh day, afterward they observe no more diet for their Swine, but give them their fil of meat and drink till the slaughter day. In other Countries they diet them in this sort; After Beans and Pease they give them drink aboundantly, because they are solid and hard; but after Oats and such like, as meal, they give them no drink, lest the meal swim up and down in their belly, and so be ejected into the excrements without any great profit. There is nothing whereon it liveth, but thereby it will grow fat except grazing, and therefore all manner of grain, Millet seed, Figs. Acorns, Nuts, Pears, Apples, Cucumbers, Roots, and such things cause them to rise in flesh grate∣fully, and so much the sooner if they be permitted to root now and then in the mire.

They must not be used to one simple, or unmingled, or uncompounded mear, but with divers compounds,, for they rejoyce in variety and change like other beasts, for by this mutation of food, they are not only kept from inflamation and windiness, but part of it alway goeth into flesh, and part into fat.

Some use to make their sty wherein they are inclosed to be very dark and close, for their more * 1.2306 speedy satting, and the reason is good, because the beast is more apt to be quiet. You shall have Bakers that will fat their Hogs with Bran; and in Elsatia a Countrey of Germany, they fat them with Bean-meal, for thereby they grow fat very speedily, and some with Barly-meal wet with flat milk. And in the Alpes they fat them with Whay, whereby their fat and flesh groweth more white and sweet then if they were fatted with Acorns, yet Whay is very dangerous: for such is the ravening intemperancy of this beast, to swill in whatsoever is pleasant to his tast, that many times in drinking of Whay their bellies grow extended above measure, even to death, except that they be dieted by a wise keeper, and driven up and down not suffered to rest till it flow forth again backward.

Barly is very nourishable to them, whether it be sod or raw, and especially for Sowes with Pig, for it preserveth the young ones till delivery, and at the farrowing causeth an easie and safe pigging. And to conclude this part, Millers and Bakers fat with Meal and Bran, Brewers with Ale, or Barly steeped in Ale, Oyl-men with the refuse of Nuts and Grapes.

Some again there be that grow fat with the roots of Fern. When a Sow is very fat she hath alway but little milk, and therefore is not apt to make any good tidy Pigs, and yet as all other beasts grow * 1.2307 lean when they give suck, so also doth Swine. All swine in hot Regions by reason of a viscous humor, grow more fat then in the cold regions. In that part of Frisia neer Germany, they fat Oxen and Swine with the same meat, for there you shall have in one stable an Ox and a Hog tyed behind him at his tail, for the Ox being tyed to the rack eateth Barly in the straw and chaffe, which he swallow∣eth down without chewing, and so the softest thereof is, digested in his belly, and the other cometh forth whole in his dung, which the Hog licketh up and is therewithal fatned. And it is to be remem∣bred, that Swine gelded or splaied, do sooner fatten then any other.

To conclude, they love the dung of men, and the reason thereof is, because the seat of their lust is in their Liver which is very broad and insatiable, and there is nothing that hath a duller sense of smel∣ling then this Beast, and therefore it is not offended with any carrion or stinking smell, but with sweet and pleasant ointments, as we shall shew afterwards.

Concerning their generation or copulation, it is to be noted, that a Boar or male Swine will not * 1.2308 remain of validity and good for breed past three year old, by the opinion of all the antient, for such as he engendereth after that age, are but weak and not profitable to be kept and nouri∣shed. At eight moneths old he beginneth to leap the female, and it is good to keep him close from other of his kinde for two moneths before, and to feed him with Barly raw, but the Sow with Barly sodden One Boar is sufficient for ten Sowes; if once he hear the voice of his female desiring the Boar, he will not eat untill he be admitted, and so he will continue pining, and indeed he will suffer the female to have all that can be, and groweth lean to fatten her; for which cause Homer like a wise hushandman prescribeth, that the male and female Swine be kept asunder till the time of their copulation. They continue long in the act of Copulation, and the reason thereof is, because his lust is not hot, nor yet proceeding from heat, yet is his seed very plentiful. They in the time of their copulation are angry, and outragious, fighting with one another very irefully, and for that pur∣pose they use to harden their ribs by rubbing them voluntarily upon trees. They choose for the most part the morning for copulation; but if he be fat and young, he can endure it in every part of the year and day, but when he is lean, and weak, or old, he is not able to satisfie his females lust, for which cause she many times sinketh underneath him, and yet he filleth her while she lyeth down on the ground, both of them on their buttocks together.

They engender oftentimes in one year, the reason whereof is to be ascribed to their meat or some extraordinary heat, which is a familiar thing to all that live familiarly among men, and yet the wilde Swine couple and bring forth but once in the year, because they are seldom filled with meat, endure much pain to get and much cold; for Venus in men and beasts, is a companion of satiety, and there∣fore they only bring forth in the spring time, and warm weather, and it is observed that in what night soever a wilde Hog or sow farroweth, there will be no storm or rain. There be many causes why the tame domestical Hogs bring forth and ingender more often then the wilde; first be∣cause they are fed with ease; secondly because they live together, without fear, and by society are more often provoked to lust; on the other side the wilde Swine come seldom together, and are often hungry, for which cause they are more dull and lesse venereous, yea many times they have but one stone, for which cause they are called by Aristotle and the antient Grecians Chlunes and Monorcheis.

But concerning the Sow, she beginneth to suffer the Boar at eight moneths of age, although ac∣cording * 1.2309 to the diversity of Regions and air, they differ in this time of their copulation, for some begin at four moneths, and other again tary till they be a year old: and this is no marvel, for even the male which engendereth before he be a year old, begetteth but weak, tender, and unprofitable Pigs. The best time of their admission is from the Calends of February unto the Vernal Equinoctial, for so it hapneth that they bring forth the young in the Summer-time, for four months she goeth with young, and it is good that the Pigs be farrowed before harvest, which you purpose to keep all the year for store. After that you perceive that the Sows have conceived, then separate them from the Boars, lest by the raging lust of their provoking, they be troubled and endangered to a∣bortment. There be some that say, a Sow may bear young till she be seven year old, but I will not strive about that whereof every poor Swineherd may give full satisfaction. At a year old a Sow may do well, if she be covered by the Boar in the moneth of February. But if they begin not to bear till they be twenty moneths old, or two years, they will not only bring forth the stronger, but also bear the longer time even to the seventh year, and at that time it is good to let them go to rivers, sens, or miery places, for even as a Man is delighted in washing or bathing, so doth Swine in filthy wallowing in the mire; therein is their rest, joy, and repose. Albertus reporteth that in some places of Germany a Sow hath been found to bear young eight years; and in other till they were fifteen years old; but after fifteen year it was never seen that a Sow brought forth young Pigs. If the Sow be fat, she is always the lesse prone to conceive with young, whether she be young or old. When first of all they begin to seek the Boar, they leap upon other Swine, and in process cast forth a certain purgation cal∣led Aprya, which is the same in a Sow which Hippomanes is in a Mare, then they also leave their herd∣fellows, which kinde of behavior or action, the Latins call by a peculiar Verb Subare, and that is ap∣plyed to Harlots and wanton Women, by Horace;

—Jam{que} subando, Tenta cubilia tecta{que} rumpit.

We in English call it Boaring, because she never resteth to shew her desire till she come to a Boar, and therefore when an old Woman lusteth after a man, being past lust by all natural possibility, she is cald Anus subans. And the Beast is so delighted with this pleasure of carnal Copulation, that many times she falleth asleep in that action, and if the male be young or dull, then will the female leap upon him and provoke him; yea in her rage she setteth many times upon men and women, * 1.2310 especially if that they do wear any white Garments, or if their Aprya and privy place be wetted and moistned with Vinegar. They have their proper voices and cries for this time of their Boaring, which the Boar or male understandeth presently.

They are filled at one Copulation, and yet for their better safegard, and to preserve them from abortment, it is good to suffer the Boar to cover her twice or thrice; and moreover, if she conceive not at the first, then may she safely be permitted three or four times together, and it is observed that except her ears hang down flagging, and carelessely, she is not filled but rejecteth the seed, but if her ears fall downward, and so hang all the time that the Boar is upon her, then is it a most certain token that she is filled, and hath conceived with young.

After four moneths (as we have said) the Sow farroweth her Pigs, that is to say, in the fifth moneth, as it were in the seventeenth week: For so is this beast enabled by nature to bear twice in the year, and yet to suck her young ones two moneths together. And there is no cloven-footed beast that beareth many at a time except the Sow, except in her age, for then she beginneth to lose her Apria or purgation, and so many times miscarryeth, and manny times bear but one. Yet this is marvailous that as she beareth many, so she engendereth them perfect without blindness, lame∣nesse, or any such other distresse, although as we have said before, that in some places you shall see Swine whole hoofed like a Horse, yet most commonly and naturally their feet are cloven, and there∣fore is the wonder accounted the greater of their manifold multiplication: and the reason thereof may arise from the multitude and great quantity of their food, for the humor cannot be so well avoi∣ded and dispersed in so little a body as Swine have, as in Mares and Cowes, and therefore that hu∣mour * 1.2311 turneth, to multiply nature and natural kinde, and so it cometh to pass, that by overmuch humour turned into a natural seed, it breedeth much young, and for little humor it bringeth forth a fewPigs, and those also are not only perfect, but also she is sufficiently furnished with milk to nourish them, till they be able to feed themselves. For as a fat ground or soil is to the plants that groweth * 1.2312 on it, even so is a fruitful Sow to the Pigs, which she hath brought forth.

Their ordinary number which they bring forth and can nourish is twelve, or sixteen at the most, * 1.2313 and very rare it is to see sixteen brought up by one Sow. Howbeit it hath been seen that a Sow hath brought forth twenty, but far more often seven, eight or ten. There is a story in Festus of a Sow that brought forth thirty at a time, his words be these; The Sow of Aeneas Lavinus did bring forth thirty white Pigs at one time, wherefore the Lavinians were much troubled about the signification of such a monstrous farrow, at last they received answer that their City should be thirty years in building, and being so they called it Alba, in remembrance of the thirty white Pigs. And Pliny affirmeth, that the images of those Pigs and the Sow their dam, were to be seen in his days in publick places, and the body of the Dam or Sow preserved in Salt by the Priests of Alba, to be shewed to all such as desired to be certified of the truth of that story.

But to return to the number of young Pigs which are ordinary and without miracle bred in their dams belly, which I finde to be so many as the Sow hath dugs for, so many she may well nourish and give suck unto, and not more, and it seemeth a special work of God which hath made this tame beast so fruitful, for the better recompence to man for her meat and custody. By the first farrow it may be gathered how fruitful she will be, but the second and third do most commonly exceed the first, and the last in old age is inferior in number to the first.

Juvenal hath a comparison betwixt a white Sow and an Heifer, Scropha foecundior alba, more fruitful then a white Sow; but belike the white Sowes do bring more then any other colour. Now the reason of the Poets speech was, because that there was an Heifer in the days of Ptolmy the younger, which at one time brought forth six Calves; whereupon came the proverb of Regia Vac∣ca, for a fruitful Cow, for Helenus telleth this to Aeneas. Upon the Sow and thirty Pigs there is this answer of the Oracle to the Lavinians concerning Alba;

Cum tibi sollicito secreti ad fluminis undam, Littoreis ingens inventa sub ilicibus sus, Triginta capitum foetus enixa jacebit, Alba solo recubans, albi circum ubera nati, Is locus urbis erit, requies ea certa laborum.

And Juvenal saith thus of it;

Conspicitur sublimis aper, cui candida nomen, Scropha dedit laetis Phrygibus mirabile sumen, Et nunquam visis triginta clara mamillis.

When the young one cometh forth of the dams ••belly wounded or imperfect, by reason of any harm therein received, (it is called Metacherum) and many times Swine engender Monsters, which cometh to pass oftner in the little beasts then in the greatest, because of the multitude of cels ap∣pointed for the receipt of the seed, by reason whereof, sometimes there are two heads to one body, sometimes two bodies and one head, sometime three legs, sometime two before and none behinde; such were the Pigs without ears, which were farrowed at that time that Dionysius the Tyrant went to war against Dion, for all their parts was perfect but their ears, as it were to teach how inconside∣rately against all good counsel, the Tyrant undertook that voyage; such are commonly found to be bred among them, also now and then of an unspeakable smalness like Dwarfs, which cannot live, having no mouth nor ears, called by the Latines Aporcelli. If a Sow great with Pig do eat abundantly of Acorns, it causeth her to cast her farrow and to suffer abortment; and if she grow sat, then is she less fruitful in Milk.

Now for the choice of a Pig to keep for store, it must be chosen from a lusty and strong dam bred in the Winter time, (as some say) for such as are bred in the heat of Summer are of less value, because they prove tender, small, and overmoist, and yet also if they be bred in the cold Winter they are small, by reason of extreme cold, and their dams forsake them through want of milk: and more over because they through hunger pinch and bite their dugs, so as they are very unprofitable to be nourished and preserved in the Winter time, rather they are fit to be killed and eaten young.

But this is to be observed for reconciliation of both opinions, namely, that in hot Countries such Hogs are preferred that be bred in the Winter, but in cold, such as are bred in Maich or April: within ten days after their farrowing they grow to have teeth; and the Sow ever offereth her fore-most Dug to the Pig, that cometh first out of her belly, and the residue take their fortune as it falleth, one to one, and another to another, for it seemeth she regardeth the first by a na∣tural instinct, not so much to prefer it, as that by the example thereof the residue may be in∣vited to the like sucking by imitation, yet every one (as Tzetzes saith) keepeth him to his first choice. And if any of them be taken away from his Dug that is killed or sold, that dug presently dryeth, and the milk turneth backward, and so until all be gone, one excepted and then it is nourished with no more then was ordained at the beginning for it. If the old Sow want milk at any time, the supply must be made by giving the young ones fryed or parched corn, for raw corn or drink pro∣cureth looseness; and it is best for them to be suckled in the place where their Dam usually abideth.

For weaning of them it is not good to let more then five or six suck of her at one time, for al∣though every one suck but his own Dug, yet by the multitude, the milk is dryed up: After two months old they may safely be disjoined from their Dam and weaned, so as every year the Sow may breed eight months, and give suck four: it is best to let them feed asunder from their dams, till they have utterly forgotten to suck. And thus much for the procreation and nourishment of old and young Swine.

This beast loveth society, and to live in herds or flocks together, and therefore the Ancients * 1.2314 have invented Hog-keepers, whom they call Swine-herds, wherein there was wont to be consi∣dered these instructions, first he accustomed them to the sound of his horn, for by that he called them abroad out of their folds to their feedings, for they never suffered above twelve together at the trough or parcel of meat. It becometh a Swine-herd (saith Collumella) to be vigilant, diligent, industrious, and wise, for he must carry in his head the state of all that he nourisheth, both old and young, barren and fruitful; and consider the time of their farrowing, whether they be near at hand, or far off, that so none may be lost through the want of his observation; being farrowed, he must consider and look upon them to see which are fit for store, and which are not, what are their natures and probabilities; how much milk their dam is able to afford them, and how many she is to bring up, especially to regard that every Sow bring up no more then her own Pigs; for Swine being out of the sty do mingle one with another, and lose their own young ones, and when she lyeth down to give them suck, she lendeth her paps as well to strangers as to her own, and there∣fore herein must the care and wit of the herdsman appear, for if there be many, he must shut up every Sow with her young; and if that cannot be, then with a little Pitch or Tar let him give se∣veral marks to the several farrows, that so his memory may not be confounded. Another reme∣dy to avoid the confusion of young Pigs one among another, is so to frame the threshold of the stye, that the Pigs may not be able to go in and out; for the Sow can more easily go over, and so she may be eased of their company, and they safely included at home, and so shall no stranger break into them; but every one in their own nest expect the return of their dam, which ought not to exceed the number of eight; for although the foecundity of Swine be great, yet it is bet∣ter to kill off two or three, if their number be above eight, then to permit them to suck their dam; for this multitude of suckers do quickly draw away all nourishment from the dam: and when they are but eight at the most, regard must be had that the Sow be well fed with sod Bar∣ly, or such like, lest through a covetous pinching of the beast, leanness. follow to her overthrow and destruction. Another point of a good Swineherd, is to sweep oftentimes the stye, for al∣though such be the nature of the Beast, that it defileth all things, and will be wallowing in the mire, yet will she also be very desirous of a clean lodging, and delight much in the same; and when they be shut up, they must not be enclosed like other beasts altogether, for one of them will

throng and ly upon another, but there must be several porches and hatches to sever and distinguish their lodgings, so as the great with Pig may lie in one place, and the other ready to be delivered by themselves, free from all incursion and violence. These divisions or separations ought to be some 3. or 4. foot high, so as they may not be able to leap over to one another, and not covered, to the in∣tent * 1.2315 that every Swineherd both man and boy may freely look over to them, and tell them if any chance to be missing, or else help a poor Pig when it is overlaid by his dam.

Whensoever the Swineherd clenseth the sty, then let him cast in sand or some other drying thing into it, that all the moisture and wetness may be drunk up. The dam ought not to be permitted for the first ten days to go forth of the stable, except to drink, and afterward let her go abroad into some adjacent pasture, not far off, that so by her often return she may the better give suck to her young ones. When the little ones are a fortnight or three weeks old, they desire to follow their parent, wherefore they must be shut up from their mother, and feed alone in her absence, that they may better endure it afterward when they shall be weaned. They must be fed in the Summer time in the morning, before the heat be strong, and in the heat of the day led into some watry or shadowy place, that so they may be freed from extremity till the cool of the day return again, where∣in they must be suffered to feed. In the Winter time they are not to be led abroad till the frost and ice be thawed and dissolved. Ten Boars are sufficient for an hundred Sows, and although some keep five or six hundred in a herd, as we may read in Scripture of the great herds of Swine, into which our Saviour Christ permitted the Devils to enter, yet is it not safe or wholesome to keep above an hundred together, for a less flock or herd requireth less cost, charge, and attendance. There is a speech of Tremellius Scrofa, tending to the commendation of the custody or nourishing of Swine, for thus he writeth: Agriculturae ab initio fui siudiosus, nec de pecore suillo mihi minor cura est, quam vo∣bis magnis pecuariis. Cui enim ea res non est communis? quis enim nostrum fundum colit quin sues habet? & quis non audierit patres nostros dicere ignavum & sumptuosum esse, qui succidiam in carnario suspendit potius ab laniario quam ex domestico sundo? That is to say, I have been long given to follow husbandry, and I have alway had as great care of my Swine, as other men of greater cattel. For what is there, where∣unto Swine are not profitable? who tilleth land, and keepeth not hogs? and who hath not heard our fathers say, that he is an idle ill husband which hangs up all his provision in the shambles, and liveth rather upon the Butchers, then upon his own ground? Thus far Tremellius.

Another part, of a good Swineherd is, to look to the gelding of his Swine, and splaying of the females, for if all be suffered to procreate and engender, it is more danger that Swine would in short time eat up men, rather then men Swine. The Latines call such a Hog gelded Macalis, and Porcastrus, * 1.2316 that is Porcus castratus, the Germans, Ein barg, or Boetz, from whence seemeth to be derived our English Barrow-hog (for so we call a gelded male-hog) and a female Bass. The best time there∣fore to geld them is in the old Moon, or as we say in the wane of the Moon, but Hesiod pre∣scribeth, that an Ox and a Boar should be gelded in the second quarter, and first day there∣of, and Aristoile is of opinion that it skilleth not what age a Boar be when he is libbed; but it is clear by the best experienced among these beasts, there are two times of gelding them; one in the Spring, and the other in the Autumn, and this is to be done after a double manner; First, by making two incisions or wounds upon his stones, out of which holes the stones are to be pressed forth.

The second way is more perillous, yet more cleanly; for first of all at one wound or inci∣sion they take out one stone, then that being forth, with their knife they cut the small skin which parteth the stones in the cod, and so press forth the second stone at the first wound, afterward ap∣plying to it ordinary medicines, such as we will describe in the treatise of their diseases.

And the opinion of Varro is, that it is good to lib them at half a year old, or at a year old, or at three or four year old; for their better fatting; but best at a year, and not under half a year. When the stones are taken forth of an old Boar, suppose two, or three, or four year old, they are called by the Latines Polimenta, because with them they polished and smoothed garments.

The female also is gelt or splayed, (although she often bore Pigs) whereof they open the side * 1.2317 (neer her loins) and take away from her Apria, and receptacles of the Boars seed, which being sewed up again, in short time is enclosed in fat; this they do by hanging them up by their fore-legs, and first of all they which do it most commodiously, must cause them to fast two days before; and then having cut it, they sew up and close fast again the wound or incision, and this is done in the same place of the female, that the stones are to be taken out in the male (as Aristotle writeth) but rather it ap∣peareth by good examination and proof, that it is to be cut out on the right, against the bone (called Os sacrum.) And the only cause of this Sow-gelding is, for their better growth and fat∣ning; * 1.2318 which in some Countries they use, being forced thereunto through their penury and want of food; but whereas is plenty of food, there they never know it: and the inventers hereof were the Grecians, whose custom was to cut out the whole matrix. And thus much for libbing, gelding, and splaying of Swine.

This beast is a most unpure and unclean beast, and ravening; and therefore we use (not improper∣ly) * 1.2319 to call obscoene and filthy men or women, by the name of Swine or Sows, They which have fore-heads, eye-lids, lips, mouth, or neck, like Swine, are acounted foolish, wicked, and wrathful: all their senses (their smelling excepted) are dull, because they have no Articles in their hearts, but have thick bloud; and some say, that the acuteness and ripeness of the soul, standeth not in the thickness of the bloud, but in the cover and skin of the body, and that those beasts which have

the thickest skins, are accounted the most blockish and farthest from reason, but those which have the thinnest and softest, are the quickest of understanding: an example whereof is apparent in the Oyster, Ox, and Ape. They have a marvailous understanding of the voice of their feeder, and as ardent desire to come at his call, through often custom of meat, whereupon lyeth this ex∣cellent story.

When certain Pirates in the Tyrrhene sea, had entred a Haven, and went on land, they came to a Swines stie, and drew out thereof divers Swine, and so carryed them on Shipboard, and loosing * 1.2320 their. Anckers and tacklings, do depart and sail away. The Swineherds seeing the Pirats commit this robbery, and not being able to deliver and rescue their Cattle, because they wanted both compa∣ny and strength, suffered the Theeves in silence to ship and carry away their Cattle; at last, when they saw the Theeves rowing out of the Port, and lanching into the deep, then they lift up their voices, and with their accustomed cries or cals, called upon their Swine to come to their meat; as soon as the Swine heard the same, they presently gat to the right side of the Vessel or Bark, and there flocking together, the ship being unequally ballanced or loden, overturned all into the Sea, and so the Pirates were justly drowned in reward of the theft, and the stolne Swine swam safely back again to their Masters and Keepers.

The nature of this Beast is to delight in the most filthy and noisome places, for no other cause (as I think) but because of their dull senses. Their voice is called Grunnitus gruntling; Sordida sus pascens ruris gramina grunnit; which is a terrible voice to one that is not accustomed thereunto, (for even the Elephants are afraid thereof) especially when one of them is hurt or hanged fast, or bitten, then all the residue as it were in compassion condoling his misery, run to him and cry with him, and this voice is very common in Swine at all hands to cry, except he be carryed with his head upwards towards heaven, and then (it is affirmed) he never cryeth, the reason whereof is given by Aphrodisian: because it is alway accustomed to look downward, and therefore when it is forced to look upwards it is suddenly appaled and afraid, held with admiration of the goodly space above him in the heavens, like one astonished, holdeth his peace (some say that then the artery of his voice is pressed) and so he cannot cry aloud. There is a fish in the river Achelous which gruntleth like a hog, whereof Juvenal speaketh, saying▪ Et quam remigibus grunnisse Elpenora porcis. And this voice of Swine is by Caecilius attributed to drunken men. The milk of Swine is very thick, and therefore cannot make whay like a Sheeps, howbeit it suddenly coagulateth and congealeth together.

Among divers males or Boars when one of them is conqueror, the residue give obedience and yeeld unto him, and the chief time of their fight or discord is in their lust, or other occasions of food, or strangeness, at which time it is not safe for any man to come neer them, for fear of danger from both parties, and especially those which wear white garments. And Strabo reporteth in gene∣ral of all the Belgian Swine, that they were so fierce, strong, and wrathful, that it was as much danger to come near them as to angry Wolves. Nature hath made a great league betwixt Swine and Crocodiles, for there is no beast that may so freely feed by the banks sides of Nilus, as * 1.2321 the Swine may, without all hurt by the Crocodile. Other Serpents, especially the smaller Ser∣pents, are oftentimes devoured by Swine. Aristotle saith, that when many of them are toge∣ther they fear not the Wolf, and yet they never devour any Wolf, but only with their scaring and gruntling noise fear them away. When a Wolf getteth a Swine, he devoureth him, and be∣fore * 1.2322 he can eat him draggeth him by the ears to some water to cool his teeth in his flesh (which above measure burn in devouring his flesh.) It hath been seen that a Lion was afraid of a Sow, for at the setting up of his bristles he ran away.

It is reported that Swine will follow a man all the day long which hath eaten the brain of a Crow in his pottage: and Nigidius affirmeth, that Dogs will run away from him that hath pulled off a tick from a Swines back. The people of Mossynaecum did engender Man with Woman publickly like Swine; and Stobaeus writing against Women saith, that some of them are derived from one beast, and some from another, and namely a woman descended of a Sow sitteth at home, and doth neither good nor harm: but Simonides writeth otherwise, and namely that a Woman born of a Sow sitteth at home suffering all things to be impure, unclean, and out of order, without decking, dressing or ornament, and so she groweth fat in her unwashed garments. And there are many fictions of the transforming into Swine. Homer faigneth that the companions of Ʋlysses were all by Circe turned into Swine, which is interpreted in this manner, Circe to signifie unreasonable pleasure, Ʋlysses to signifie the soul, and his companions the inferior affections thereof, and so were the companions of Ʋlysses turned into Swine by Circe. When unreasonable pleasures do overcome our affections and make us like Swine in following our appetites: and therefore it was the counsell of Socrates, that no man should at banquet eat more then sufficient, and those which could not abstain from them, should forbear their company that perswaded them to eat when they were not hungry, and to drink when they were not thirsty, and therefore he supposed that it was said in jest that Circe turned men into Swine. When as Ʋlysses by his own abstinence and Mercury his counsell, was delivered and saved from that most savage transformation, which caused Horace thus to write;

Ʋlysses si bibisset pocula Circes—Cum sociis * 1.2323 Vixisset canis immundus vel amica luta sus.

And from this came the original proverb of Forcellus Acarnanius for a tender and delicate person, used so to fulness, that all ponury is death unto him. Sweet favours as we have shewed already, are very hurtful to Swine, especially the sweet oyl of Marjoram. Whereupon came the proverb Nil cum amaracino sui; and Lucretius speaketh hereof in this sort;

Deni{que} amaracinum fugitat sus, & timet omne Ʋnguentum: nam setigeris subus acre venenum est.

And for this cause Tullius Cicero saith, Illi alabastrus patet unguenti plena; that is, a box of Alabaster full of ointment is displeasing to this Beast, for as the Scarabee or Horse flie forsaketh sweet places to light and sit upon Horse dung, even so doth Swine. There be many of the antients that have de∣livered * 1.2324 merrily Anima suis pro sale, that the Swines soul is in their body but in stead of salt to keep the flesh from stinking, even as for no other purpose many among men seem to live and retain soul in body. They are very clamorous, and therefore are used for talking and pratling fellowes, where-upon the Greek Poet Lucilius translated by Erasmus alludeth, when he saith in this manner, under Alia Menecles, alia porcellus loquitur;

Sucula, bos, & capra mihi periere Menecles, Ac merces horum nomine pensa tibi est. Nec mihi cum Ochryade quicquam estve fuitve negoti, Nec fures ullos huc cito Thermopylis. Sed contra Eutychidem nobis lis: proinde quid hic mi Aut Xerxes facit, aut quid Lacedaemont••i? Ob pactum & de meloquere, aut clamavero clare, Multo aliud dicit sus, aliud Menecles.

And to conclude, in Latin they say Sus Minervam, when an unlearned dunce goeth about to teach his better or a more learned man, then doth the Hog teach Pallos, or as we say in English, the foul Sow teach the fair Lady to spin.

There are in Swine many presages and foretokens of foul weather, as Swineherds have observed: as first if they lie long wallowing in the mire, or if they feed more greedily then they were accusto∣med, or gather together in their mouths, hay, stubble, or straw, as Aratus writeth; or if they leap and dance, or frisk in any unwonted sort: and for their copulation, in years that will prove moist, they will ever be boring, but in dryer years they are lesse libidinous.

The greatest harm that cometh by Swine is in rooting and turning up of the earth, and this they do in Corn fields, for which we have shewed that the Cyprians made a law to beat out the teeth of such Swine: for this cause Homer writeth that Irus threatneth Ʋlysses, because his companions eat up all his corn, to knock out their teeth: yet sometimes the husband men admit them of pur∣pose, both into their land before it be plowed, and also into their vineyards. It is said that the Egyptians forbear to sacrifice them, because they tread in their Corn in their fields after it is swelled out of the earth, so as the Birds cannot gather it up again, as we have shewed before. The Jews and the Egyptians accounted this Beast most unclean. The Jews, not as the vain Gentiles imagined, because they worshipped it, for that it taught men to plow the earth, but for the Law of God. And the Egyptians hold it a profane thing, and therefore they had an antient law, that no Swineherd should come into their Temple, or that any Man should give him his Daughter in Marriage. It is very certain that they were wont to be used in sacrifices. The said Egyptians never sacrificed them to the Moon and to Bacchus, and at other times it was unlawful, either to offer them, or to eat them: but it seemeth by many Authors, that their first sacrifices were of Swine, for we read of antient customs in Hetruria, that at their marriage feasts they offered and sacrificed a Sow to Venus, and at other times, especially in Harvest, they did so to Ceres. The Latins do hold a Swine very grateful and sacred to Jupiter, because as they believed that a Sow did first of all lend her paps to him, and therefore all of them worship a Sow, and abstain from her flesh. Likewise in Mysia and Phoenicia, there were Temples of Jupiter, wherein it was forbidden to sacrifice or kill Swine by a publick Law, like as it was amongst the Jews. When the Kings of Sparta were first of all chosen into that royal place, they were permitted to execute the Priests office, and to the intent that they might never want sacrifices, there was a priviledge granted them to take a Pig of every Sow: and when they sacrificed to Jupiter a Swine, it must be after or at a triumph: they were also sacrificed to Neptune, because they were impetuous and ranging Beasts; and a Boar was holy to Mars, according to this saying of Pomponius in Attellana, Mars tibi facturum, si unquam rediero, bidente verre. And there was a custom among the Athenians, when a Man had slain an hundred enemies, he was permitted to offer up to Mars, some part of a man at Lemnos, and afterward they grew out of liking of this vain custom, and in stead thereof sacrificed a Barrow or gelded Hog, and when they housled their army, they did it with Hogs, Sheep or Buls, and nothing else, and they compassed it about three times with pomp and stately procession, and at last slew and offered them to Mars. They were wont to sacrifice a Hog for a Man that had recovered his wits after he had been mad, and also they sacrificed Swine to Silvanus, according to these Verses;

Caedere Silvano porcum quadrante lavari:

And again;

Tellurem porco Silvanum lacte piabant.

Their Pagan God Terminus, had an Ewe and a young Sow offered to him (as Ovid writeth) although by the laws of Numa, all sacrifices of living things were forbidden unto him. To Ceres and Bacchus, we have shewed already how they were offered, and the reason of their sacrificing was, because they were hurtful to all green Corn and Vines.

Prima Ceres avidi gavisa est sauguine porci, Ʋlta suas merita caede nocentis opes, Nam sata vere novo teneris lactentia succis, Eruta setigerae comperit ore suis.

And again in another place he writeth thus;

Prima putatur hostia Sus meruisse mori, —quia semina pando Eve rtit rostro, spem{que} interceperit anni.

The time of their sacrificing to Ceres was in April, wherein the Priests with Lamps and Torches, and apparelled in white garments, did first of all kill a female Swine, and then offer her; and some-time this was a Sow with farrow, because thereby in a mystery they prayed for the fruitfulness and fecundity of the earth: and for these and such like causes we read of titles put upon them, as Porca praecidanca, for the Sow that was slain before the reaping, and Porca praesa, for the Sow that was offered at a Funeral for the safety of all the family, wherein the dead man lived. They also sacrificed a barren Sow to Proserpina, because she never bore children, and to Juno in the Calends of every moneth: And thus much for their sacrificing.

Now we are to come to the use of Swine and their several parts; first of all it is certain that there is no Beast lesse profitable being alive then a Hog, and yet at his latter end he payeth his Master for his keeping. Cicero said well, Sus quid habet praeter escam, cui quid em ne putresecret, animam ipsam pro sale datamesse dicit Chrysippus. A Hog hath nothing in him besides his meat, and that therefore the soul thereof was given to it in stead of salt to keep it from stinking: for indeed in Lions, Dogs, Bears, Horses, and Elephants, all their virtue lyeth in their minds, and their flesh is unprofitable and good for nothing, but the Swine hath no gifts at all in the minde, but in the body, the life thereof keeping the flesh and body from putrefaction. And there is no beast that God hath or∣dained for domestical provision of food and meat to man, except Hares and Conies, that is so fruit∣full as Swine are. God (as we have touched already) Levit. 11. Deut. 14. forbad his people of Israel to eat hereof, because it was an unclean Beast not chewing the cud; and furthermore the obser∣vation * 1.2325 of Procopius is memorable, that whereas the Egyptians did worship with divine worship, both Oxen, Kine, and Sheep, and would not eat of their flesh or kill them in sacrifice, yet did eat, and kill, and sacrifice Swine.

The Jews were permitted and commanded to eat Oxen and Sheep, and abstain from the flesh of Swine; thus manifesting how different his ways and thoughts are from the ways and thoughts of men. The Lord doth not this for policy, but to try the obedience of his people, placeth therein one part of his worship, and therefore by his Prophets, Esa. 65. and 66. calleth the eating of Swines flesh abomination, and threatneth thereunto a certain unavoidable judgement and damna∣tion. The woman and her seven sons which were apprehended by King Antiochus, and by him tempted to eat Swines flesh which they refused to do (being against the law of their God) are remembred as most worthy Martyrs of his Church, that endured, cutting off their hands and feet, pulling out their tongue, and seething in a boyling Caldron with other exquisite torments inci∣dent to such death, as is recorded by Jason 2. Macab. 6. We read that Heliogabalus did abstain from Swines flesh, because he was a Phaenician, and they forbore to eat it. The women of Braecea in Africk, do never tast of Cowes flesh or Swines flesh.

The Arabian Scenites never eat hereof, and Swine cannot live in their Countries. (Ctesias and Aelianus affirme) that in India there are no Swine, either tame or wilde, and that the Indians do as much forbear to eat of Swines flesh, in detestation thereof, as they do of Mans flesh.

Now concerning the flesh of Swine, many opinions are held about the goodness and evill there∣of, yet Hippocrates writeth, that Porcinae carnes pravae sunt quum fuerint crudiores & ambustae, magis autem choleram generant, & turbationem faciunt, Suillae carnes optimae funt omnium carnium; that is, The flesh of a Boar being raw or roasted, is worst of all other, because it engendereth Choler and wilde windy matter in the stomach; but the flesh of a Sow is the best of all flesh, with this proviso, that it nei∣ther exceed in fatness, leanness, or age.

There is a merry and witty answer of a memorable Noble man to an old Gentlewoman (if not a Lady) who dispraised Bacon at the Noble mans table, and said it was a churlish, unpleasant meat. The Lord understanding a privy Emphasis in that speech against himself, (for his name was written with those Letters and syllables) answered her: you say truth, if the Bacon be a piece of an old Sow (as peradventure she seemed to be at that time.)

The best opinion about the concoctive quality of this flesh is, that then it is best when it is in middle age, neither a Pig, nor an old Hog, for a Pig is over moist, like the Dam which is the moistest of all other earthly Beasts; and therefore cannot but engender much flegme: and for this

cause the fattest are reproved for a good diet, for that it cannot digest well through over much humidity.

And the old Swine are most hard of Concoction, (yea though they be scorched or sindged at the fire) because thereby is increased in their flesh much acrimony and sharpness, which in the stomach of men turneth into Choler: for they bite all the vessels reaching to the stomach, making a deri∣vation of all those ill humors into the belly and other parts.

I do not like their opinion, which think that it is better cold then hot, for fear of inflama∣tion; this rule is good in the flesh of Goats (which are exceeding hot) but in Swine, where is no predominancy but of moisture, it is better to eat them hot then cold, even as hot Milk is more wholesome then cold. Hippocrates doth prescribe the eating of Swines flesh in the sickness of the Spleen; and Coelius Aurelianus forbiddeth the same in the Palsie or Falling sickness.

Galen is of opinion that Caro porcina potentissime nutrit, nourisheth most strongly, and potently; whereof he giveth an instance for a reason taken from Champions, Combatants, or Wrestlers, if the day before they wrestle or fight, they feed on an equall quantity of any other flesh, they feel themselves weak and feeble in comparison of that is gathered from Swines flesh: and this (he saith) may be tryed in Laborers, Mioners, Diggers, and Husbandmen; which retain their strength as well (if not better) by eating of Swines flesh or Bacon as any other meat: For as Beef in thickness and solidity of substance to the eyes appearance, excelleth Pork or Bacon, so Pork and Bacon excelleth and is preferred before Beef, for a clammy nourishing humor. And this compari∣son betwixt Pork and Beef, Galen amplyfieth farther in these words, Of Swines flesh, those are best for men in their middle and ripe age, which are of Hogs of an answerable age, and to other which are but growing to a ripeness and perfection, Pigs, Sheates, and young growing Swine, are most nourishable. And on the contary, young growing Oxen are most nourishable to men of perfect years and strength, because an Ox is of a far more dry temperament then a Hog.

A Goat is lesse dry then an Ox, and yet compared to a Man or a Swine, it excelleth both of them; for there is a great resemblance or similitude betwixt a Mans flesh and Swines flesh, which some have proved in tast, for they have eaten of both at one Table, and could finde no difference in one from the other: for some evill Inn-keepers and Hoasts have so deceived men, which continued a great while, not descryed or punished, untill at last the finger of a man was mixed therewith, and being found, the Authors received their reward. Swines flesh also is lesse excremental then Pigs flesh, and therefore more nutrible, for the moister that the flesh is, the sooner it is dispersed, and the vertue of it avoided, and old Swine notwithstanding their primitive and natural moisture, yet grow very dry, and their flesh is worst of all, because in nature humidity helpeth the concocti∣on thereof.

All Swines flesh being concocted engendereth many good humors, yet withal they contain a kind of glutinous humor, which stoppeth the liver and reins, especially in those which by nature are apt to this infirmity. And although some are of opinion, that the wilde Boar is more nourisha∣ble then the tame Swine, because of his laborious course of life, and getting his prey; yet it ap∣peareth that the tame Swine by their resty life, and easie gathering of their meat, are made more fit for nourishment of man, for they are more moist: and Swines flesh without convenient moisture (which is many times wanting in wilde Boars) is poyson to the stomach, and yet for a man that hath propounded to himself a thin extenuating diet, I would wish him to forbear both the one and the other, except he use exercise, and then he may eat the ears, or the cheeks, or the feet, or the haslet, if they be well sod or dressed: provided they be not fresh, but sauced or powdred; And it is no marvel that Swines flesh should so well agree with ours, for it is apparent that they live in dirt, and love to muddle in the same.

And if any man ask, how it cometh to passe, that Swine which both feed and live so filthily, should be so nourishable to the nature of man; some make answer, that by reason of their good constitution of body, they turn ill nutriment to a good flesh: for as men which be of a sound, per∣fect, and healthy disposition or temperature, are not hurt by a little evill meat, which is hard of digestion; even so is it with well constituted and tempered Swine, by continual feeding upon evill things, they grow not only to no harm, but also to a good estate, because nature in process of time draweth good out of evill: But if men which have moist stomachs, do eat of Swines flesh, then do they suffer thereby great harm, for as water powred on wet ground, increaseth the dirt; so moist∣ness put upon a moist stomach, increaseth more feebleness: but if a man of a dry and moist stomach do eat hereof, it is like rain falling into a dry ground, which begetteth and engendereth many whole∣some fruits and hearbs. And if a Swine be fatted with dryed figs or nuts, it is much more wholesome. With Wine all Swines flesh is most nourishable, and therefore the University of Salernum, prescribed that in their verses to the King of England, and also they commended the loines and guts:

Ilia porcorum bona sunt, mala sunt reliquorum.

And Fiera describeth the eating of Hogs-flesh in this manner;

Su•• tibi coenoso sit coena domesticus ore, Grata ferat nobis mensa hyemalis aprum.

Ille licet currat de vertice montis, aquosae Carnis erit, pluri sed tamen apta cibo est. Hinc feritas silvae{que} domant, & i••ania saxa, Post melius posita rusticitate sapit.

And whereas Hippocrates commended Swines flesh for Champions and Combatants; it is certain, that Bilis the Champion through eating of Swines flesh, fell to such a height of choler, that he cast it upwards and downwards.

When the womb of a Woman is ulcerated, let her abstain from all Swines flesh, especially the eldest and the youngest. It is not good for any man to tast or eat this flesh in the Summer time, or any hot weather, for then only it is allowed when extreme frosts have tempered it for mans stomach, and the stomach for it: the flesh of wilde Swine is most of all hurtful to them that live at ease, without exercise, because that they are immoderately given to sleep. Some are of opinion that a sow which is killed immediately after the Boar hath covered her, is not so wholesome as other: Heliogabalus observed this custom, to eat one day nothing but Phesant Hens, another day nothing but Pullen, and the third day nothing but Pork.

There was in antient time a dish of meat called Trojanus, the Trojan, Hog, in imitation of the * 1.2326 Trojan Horse, for as that was stuffed within with many armed men, so was this with many severall meats, and whole Beasts, as Lambs, Birds, Capons, and such like, to serve the appetites of the most strange belly-gods, and Architects of gluttony: and therefore Cincius in his oration, wherein he perswaded the Senators and people to the law Fannia, reproveth this immoderate riot in banquets, In apponendo mensis porcum Trojanum: and indeed it wanted not effect, for they forbad both Porcum Trojanum, and Callum Aprugnum.

There was another Raven-monster-dish (called Pinax) wherein were included many Beasts, Fowles Egges, and other things which were distributed whole to the guests: and no marvell, for this Beast was as great as a Hog, and yet gilded over with silver. And Hippolocus, in his Epistle to Lynceus, speaking of the banquet of Caramis, saith thus, Allatus est nobis etiam porcus dimidia parte diligenter assus sive tostus, & dimidia altera parte tanquam ex aqua molliter elixus, mira etiam coqui industria ita paratus, ut qua parte jugulatus esset, & quomodo variis deliciis refertus ejus vener non appareat. There was brought to us a Hog, whereof the one half was well roasted, and the other half or side well sod, and this was so industriously prepared by the Cook, that it did not appear where the Hog was slain or recei∣ved his deadly wound, nor yet how his belly came to be stuffed with divers and sundry excellent and delicate things. The Romans had a fashion to divide and distribute a Hog, which appeareth in these Verses of Martial;

Iste tibi faciet bona Saturnalia porcus, * 1.2327 Inter spumantes ilice pastus apros.

And of the eating of a sucking Pig, Martial also writeth in this manner;

Lacte mero pastum pigrae mihi matris alumnum Ponat, & Aetolo de sue dives edat.

I might add many other things concerning the eating and dressing of Swines flesh, both young and old, but I will passe it over, leaving that learning to every Cook, and Kitchin-boy.

Concerning Bacon, that which is cald by the Latins, Perna, I might add many things, neither improper, nor impertinent, and I cannot tell whether it should be a fault to omit it in this place. The word Perna after Varro, seemeth to be derived from Pede, but in my opinion, it is more conso∣nant to reason, that it is derived from the Greek word Pterna, which is the ribs and hips of the Hog hanged up and salted, called by Martial Petaso, and by Plautus Ophthalmia, Horaeum, Scombrum and Laridunn:

Quanta pecus pestis veniet, quanta labes larido. * 1.2328

The time of the making of Bacon, is in the Winter season, and all the cold weather, and of this Martial writeth very much in one place;

Musteus est, propera, charos ne differ amicos. Nam mihi cum vetulo sit petasone nihil.

And again,

Et pulpam dubio de petasone voras. —Cretana mihi fiet, vel massa licebit De menapis lauti, de petasone vorant.

Strabo in his time commended the Bacon of the Gaules, or of France, affirming that it was not in∣feriour to the Asian or Lycian, an old City of Spain (called Pompelon) neer Aquitania, was also famous

for Bacon. They first of all killed their hogs, and then burned or scalded off all their hair, and after a little season did slit them assunder in the middle, laying them upon salt in some tub or deep trough, and there covering them all over with salt, with the skin uppermost, and so heap flitch upon flitch, till all be salted, and then againe they often turned the same, that every part and side, might receive his season, that is, after five daies, laying them undermost which were uppermost, and those uppermost which were undermost. Then after twelve days salting, they took all out of the tub or trough, rubbing off from it all the salt, and so hanged it up two days in the winde, and the third day they all to anoint it with oyl, and did hang it up two days more in the smoak; and afterward take it down again, and hang it or lay it up in the larder, where all the meat is preserved, still looking warily unto it, to preserve it from Mice and Wormes: And thus much shall suffice at this time for the flesh of Hogs, both Pork and Bacon.

The milk of a Sow is fat and thick, very apt to congeal, and needeth not any runnet to turn it; it breedeth little whay, and therefore it is not fit for the stomach, except to procure vomiting, and because it hath been often proved, that they which drink or eat Sow milk fall into scurfs and Le∣prosies, (which diseases the Asians hate above all other) therefore the Egyptians added this to all the residue of their reasons, to condemn a Sow for an unclean and filthy beast. And this was pe∣culiarly the saying of Manethon.

With the skins of Swine which the Grecians did call Phorine, they made shoo-leather, but now a * 1.2329 days by reason of the tenderness and looseness thereof, they use it not, but leave it to the Sadlers, and to them that cover Books, for which cause it is much better then either Sheep or Goats skins, for it hath a deeper grain, and doth not so easily fall off. Out of the parings of their skins they make a kinde of glew, which is preferred before Taurocollum, and which for similitude they call Choerocol∣lum. The fat of Swine is very pretious to liquor shooes and boots therewithal. The Amber that is in common use groweth rough, rude, impolished, and without clearness, but after that it is sod in the grease of a Sow that giveth suck, it getteth that nitour and shining beauty, which we finde to be in it.

Some mix the bloud of Hogs with those medicines that they cast into Waters to take fishes, and the Hunters in some Countries when they would take Wolves and Foxes, do make a train with a Hogs liver sod, cut in pieces and anointed over with hony, and so anointing their shoos with Swines grease, draw after them a dead Cat, which will cause the beast to follow after very speedily. The hairs of Swine are used by Cobblers and Shoomakers, and also with them every Boy knoweth how to make their Nose bleed. The dung is very sharp, and yet it is justly condemned by Columella for no use, no not to fatten the earth, and Vines also are burned therewithal, except they be diligently wa∣tered or rest five years without stirring.

In Plinies time they studied to enlarge and make their Lettice grow broad, and not close together, * 1.2330 which they did by slitting a little the stalk, and thrusting gently into it some Hogs dung. But for trees there is more especial use of it, for it is used to ripen fruit and make the trees more plen∣tiful. The Pomegranats and Almonds are sweetned hereby, and the Nuts easily caused to fall out of the shell Likewise, if Fennel be unsavory, by laying to the root thereof either Hogs dung, or Pigeons dung, it may be cured; and when any Apple tree is affected and razed with Worms, by taking of Swines dung, mixed and made soft like morter with the urine of a man layed unto the root, it is recovered, and the Wormes driven away: and if there be any rents or stripes visible upon trees, so as they are endangered to be lost thereby, they are cured by applying unto the stripes and wounds this dung of Swine.

When the Apple trees are loose, pour upon their roots the stale of Swine, and it shall establish and settle them, and wheresoever there are Swine kept, there it is not good to keep or lodge Horses, for their smell, breath, and voice, is hateful to all magnanimous and perfect spirited Horses. And thus much in this place concerning the use of the several parts of Swine, whereunto I may add our English experiments, that if Swine be suffered to come into Orchards, and dig up and about the roots of the Apple trees, keeping the ground bare under them, and open with their noses, the benefit that will arise thereby to your increase of fruit will be very inestimable. And here to save my self of a labor about our English Hogs, I will describe their usage out of Mr. Tussers hus∣bandry, * 1.2331 in his own words, as followeth: and first of all for their breeding in the Spring of the year he writeth in general;

Let Lent will kept offend not thee, For March and April breeders be.

And of September he writeth thus:

To gather some mast it shall stand thee upon, With servant and children yer mast be all gone. Some left among bushes shall pleasure thy Swine, For fear of a mischief keep Acornes fro kine. For ro••ting of pasture ring Hog ye have need, Which being well ringled, the better doth feed. Though young with their elders will lightly keep best, Yet spare not to ringle both great and the rest. Yoke seldome thy swine, while shacke time doth last, For divers misfortunes that happen too fast, Or if you do fancy, whole eare of the Hog, Give ear to ill neighbor, and ear to his Dog. Keep hog I advise thee from medow and Corne, For out alowd crying, that ere he was borne. Such lawlesse so haunting both often and long, If dog set him chaunting he doth thee no wrong.

And again in Octobers husbandry he writeth;

Though plenty of Acornes, the Porkelings to fat Not taken in season may perish by that, If ratling or swelling get once in the throat, Thou losest thy porkling a Crown to a Groat. What ever thing fat is, again if it fall, Thou venterest the thing and the fatnesse withall. The fatter, the better, to sell or to kill, But not to continue, make proof if you will.

In November he writeth again;

Let Hog once sat, lose none of that; When mast is gone, Hog falleth anon, Still fat up some, till Shrovetide come, Now Porke and sowce bears tacke in a house.

Thus far of our English husbandry about Swine. Now followeth their diseases in particular.

Of the diseases of Swine.

HEmlock is the bane of Panthers, Swine, Wolves, and all other beasts that live upon devou∣ring of flesh, for the Hunters mix it with flesh, and so spread or cast the flesh so poysoned abroad in bits or morsels to be devoured by them. The root of the white Chamelion mixed with fryed Barly flour. Water and oyl is also poyson to Swine. The black Ellebor worketh the same * 1.2332 effect upon Horses, Oxen, and Swine, and therefore when the beasts do eat the white, they forbear the black with all wearisomeness. Likewise Henbane worketh many painful convulsions in their bellies; therefore when they perceive that they have eaten thereof, they run to the waters and gather Snails or Sea-crabs, by vertue whereof they escape death, and are again restored to their health. The hearb Goosefoot is venemous to Swine, and also to Bees, and therefore they will never light upon it, or touch it. The black Night-shade is present destruction unto them and they abstain from Harts tongue, and the great bur, by some certain instinct of nature. If they be bitten by any Serpents, Sea-crabs, or Snails, are the most present remedy that nature hath taught them. The Swine of Scythia by the relation of Pliny and Aristotle, are not hurt with any poyson except Scor∣pions, and therefore so soon as ever they are stung by a Scorpion, they die if they drink. And thus much for the poyson of Swine. Against the cold (of which these beasts are most impati∣ent:) the best remedy is to make them warm sties, for if it be once taken, it will cleave faster to them, then any good thing, and the nature of this beast is, never to eat if once he feel himself sick, and therefore the diligent Master or keeper of Swine, must vigilantly regard the beginnings of their diseases, which cannot be more evidently demonstrated, then by forbearing of their meat.

Of the Measels.

THe Measels are called in Greek, Chalaza; in Latin, Grandines; for that they are like hailstones spred in the flesh, and especially in the leaner part of a Hog, and this disease, as Aristotle wri∣teth, is proper to this Beast, for no other in the world is troubled therewith: for this cause the Grecians call a Measily Hog, Chaluros, and it maketh their flesh very loose and soft. The Germans call this disease Finnen, and Pfinnen; the Italians, Gremme; the French, Sursume, because the spots ap∣pear at the root of the tongue like white seeds, and therefore it is usuall in the buying of Hogs in all Nations to pull out their tongue and look for the Measels, for if there appear but one upon his tongue, it is certain that all the whole body is infected. And yet the Butchers do all affirm that the cleanest hog of all, hath three of these, but they never hurt the swine or his flesh, and the Swine may be full of them, and yet none appear upon his tongue, but then his voice will be altered and not be was wont.

These abound most of all in such Hogs as have fleshy legs and shoulders very moist, and if they be not over plentiful, they make the flesh the sweeter; but if they abound, it tasteth like stock-fish or meat over-watered. If there be no appearance of these upon their tongue, then the chap-man or buyer pulleth off a bristle from the back, and if bloud follow, it is certain that the beast is infected, and also such cannot well stand upon their hinder legs. Their tail is very round. For remedy hereof divers days before their killing, they put into their wash or swill some ashes, especially of Hasel trees. But in France and Germany it is not lawful to sell such a Hog, and therefore the poor people do only eat them. Howbeit they cannot but engender evill humors and naughty bloud in the body.

The roots of the bramble called Ramme, beaten to powder and cast into the holes, where Swine use to bath themselves, do keep them clear from many of these diseases, and for this cause also in antient time they gave them Horse-flesh sodden, and Toads sodden in water, to drink the broath of them. The Bur pulled out of the earth without Iron, is good also for them, if it be stamped and put into milk, and so given them in their wash. They give their Hogs here in England red-lead, red-Oker,

and in some places, red loam or earth. And Pliny saith, that he or she which gathereth the aforesaid Burre, must say this charm:

Haec est herba Argemon Quam Minerva reperit, Suibus his remedium Qui de illa gustaverint.

At this day there is great praise of Maiden-hair for the recovery of Swine, also holy Thistle, and the root of Gunban and Harts-tongue.

Of leannesse or pining.

SOmetime the whole herd of Swine falleth into leannesse, and so forsake their meat, yea al∣though they be brought forth into the fields to feed, yet as if they were drunk or weary, they lie down and sleep all the day long. For cure whereof, they must be closely shut up into a warm place, and made to fast one whole day from meat and water, and then give them the roots of wilde Cucumber beaten to powder, and mixed with water, let them drink it, and afterward give them Beans pulse, or any dry meat to eat, and lastly warm water to procure vomit, as in men, whereby their stomacks are emptied of all things both good and bad: And this remedy is prescribed against all incertain diseases, the cause whereof cannot be discerned; and some in such cases do cut off the tops of the tails, or their ears, for there is no other use of letting these beasts bloud but in their veins.

Of the Pestilence.

THese beasts are also subject to the Pestilence, by reason of earth-quakes and sudden infections in the air, and in such affection the beast hath sometime certain bunches or swellings about the neck, then let them be separated; and give them to drink in water the roots of Daffadill:

—Quatit aegros tussis anbela sues Ac faucibus angit obesis tempore pestis.

Some give them Night-shade of the wood, which hath great stalks like cherry twigs, the leaves to be eaten by them against all their hot diseases, and also burned snails, or Pepper-wort of the Garden, or Lactuca foetida cut in pieces, sodden in water, and put into their meat.

Of the Ague.

IN ancient time (Varro saith) that when a man bought a Hog, he covenanted with the seller, that it was free from sicknesse, from danger, that he might buy it lawfully, that it had no manngie or Ague.

The signs of an Ague in this beast are these.

WHen they stop suddenly, standing still, and turning their heads about, fall down as it were by a Megrim, then you must diligently mark their heads which way they turn them, that you may let them bloud on the contrary ear, and likewise under their tail, some two fingers from their buttocks, where you shall finde a large vein fitted for that purpose, which first of all we must beat with a rod or piece of wood, that by the often striking it may be made to swell, and after∣wards open the said vein with a knife: the blood being taken away, their tail must be bound up with Osier or Elm twigs, and then the Swine must be kept in the house a day or two, being fed with Barly meal, and receiving warm water to drink as much as they will.

Of the Cramp.

WHen Swine fall from a great heat into a sudden cold, which hapneth when in their travel they suddenly lie down through wearinesse, they fall to have the Cramp, by a painfull convulsion of their members, and the best remedy thereof, is for to drive them up and down, till they wax warm again, and as hot as they were before, and then let them be kept warm still, and cool at great leisure, as a horse doth by walking, otherwise they perish unrecoverably, like Calves which never live after they once have the Cramp.

Of Lice.

THey are many times so infested and annoyed with Lice, that their skin is eaten and gnawn through thereby; for remedy whereof, some annoynt them with a confection made of Cream, Butter, and a great deal of Salt: Others again anoynt them, after they have washed them all over with the Lees of wine, and in England commonly the Countrey people use Staves∣aker, red Oaker, and grease.

Of the Lethargy.

BY reason that they are much given to sleep in the Summer time, they fall into Lethargies, and die of the same: the remedy whereof is, to keep them from sleep, and to wake them when∣soever you finde them asleep.

Of the head-aches.

THis disease is called by the Grecians, Scotemia, and Kraura, and by Albertus, Fraretis. Here∣with all Swine are many times infected, and their ears fall down, their eyes are also dejected, by reason of many cold humours gathered together in their heads, whereof they die in multitudes, as they do of the pestilence, and this sicknesse is fatall unto them, if they be not holpen within three or four dayes. The remedy whereof (if there be any at all) is to hold Wine to their nostrils, first making them to smell thereof, and then rubbing it hard with it, and some give them also the roots of white Thistles, cut small and beaten into their meat, but if it fall out that in this pain they lose one of their eyes, it is a sign that the beast will die by and by after, as Pliny and Aristotle write.

Of the Gargarisme.

THis disease is called by the Latines, Raucedo, and by the Grecians, Branchos, which is a swelling about their chaps, joyned with Feaver and Head-ache, spreading it self all over the throat, like as the Squinancy doth in a man, and many times it begetteth that also in the Swine, which may be known by the often moving of their feet, and then they die within three dayes, for the beast can∣not eat being so affected, and the disease creepeth by little and little to the Liver, which when it hath touched it, the beast dieth, because it putrifieth as it passeth. For remedy hereof, give unto the beast those things which a man receiveth against the Squinancy, and also let him blood in the root of his tongue, (I mean in the vein under the tongue) bathing his throat with a great deal of hot water mixed with Brimstone and Salt.

This disease in Hogs is not known from that which is called Struma, or the Kings evil at the first appearance, as Aristotle and Pliny write: the beginning of this disease is in the Almonds, or kernels of the throat, and it is caused through the corruption of water which they drink; for the cure whereof, they let them bloud, as in the former disease, and they give them the Yarrow with the broadest leaves. There is a Hearb called Herba impia, all hoary, and outwardly it looketh like Rosemary, some say it is so called because no beast will touch it, this being beaten in pieces betwixt two tiles or stones, groweth marvellous hot, the juice thereof being mixed in milk and Wine, and so given unto the Swine to drink, cureth them of this disease, and if they drink it before they be affected therewith, they never fall into it, and the like is attributed to the hearb Trinity, and Vi••la Martia, likewise the blew flowers of Violets are commended for this purpose by Dioscorides.

Of the Kernels.

THese are little bunches rising in the throat, which are to be cured by letting bloud in the shoulder, and unto this disease belongeth that which the Germans call Rangen, and the Ita∣lians, Sidor, which is not contagious, but very dangerous, for within two dayes the beast doth die thereof, if it be not prevented: This evil groweth in the lower part or chap of the Swines mouth, where it doth not swell, but waxing white, hardeneth like a piece of horn, through pain whereof the beast cannot eat, for it is in the space betwixt the fore and the hinder teeth; the remedy is to open the Swines mouth as wide as one can, by thrusting into it a round bat, then thrust a sharp needle through the same sore, and lifting it up from the gum, they cut it off with a sharp knife; and this remedy helpeth many if it be taken in time: Some give unto them the roots of a kinde of Gentian to drink, as a speciall medicine, which the Germans for that cause call Rangen cru••e; but the most sure way is the cutting it off: and like unto this there is such another growing in the upper chap of the mouth, and to be cured by the same remedy: the cause of both doth arise from eating of their meat over hot, and therefore the good Swineheard must labour to avoid that mischief: The mischief of this is described by Virgil:

Hinc canibus blandis rabies venit, & quatit aegros Tussts anhela sues, ac faucibus angit abe sis.

Of the pain in their Lungs.

FOr all manner of pain in their Lungs, which come by the most part for want of drink, are to have Lung-wort stamped and given them to drink in water, or else to have it tyed under their tongues two or three dayes together, or that which is most probable, because it is dangerous to take it inwardly, to make a hole in the ear, and to thrust it into the same, tying it fast for falling out: and the same vertue hath the white Hellebor. But the diseases of the Lungs are not very dan∣gerous, and therefore the Butchers say, that you shall seldom finde a Swine with sound Lungs or Livers: sometimes it falleth out that in the Lights of this Beast there will be apparent certain white spots as big as half a Walnut, but without danger to the Beast, sometimes the Lights cleave to the ribs and sides of the Beast, for remedy whereof you must give them the same medicines, that you give unto Oxen in the same disease. Sometimes there appear certain blathers in the Liver of water, which are called water-gals; sometimes this is troubled with vomiting, and then it is good to give them in the morning, fryed pease mingled with dust of Ivory, and bruised Salt fasting, before they go to their pastures.

Of the diseases in the Spleen.

BY reason that this is a devouring Beast, and through want of water, it is many times sick of the Spleen, for the cure whereof you must give them Prunes of Tamariske pressed into water, to be drunk by them when they are a thirst; this disease cometh for the most part in the Summer, when they eat of sweet and green fruits, according to this verse;

Strata jacent passim sua qua{que} sub arbore poma.

The vertue of these Prunes of Tamarisk is also very profitable against the diseases of the Milt, and therefore it is to be given to Men as well as to. Beasts, for if they do but drink out of pots and cups made out of the wood of the tree Tamariske, they are easily cleared from all diseases of the Spleen; and therefore in some Countries of this great tree they make Hog troughes and mangers, for the safegard of their Beasts, and where they grow not great, they make pots and cups. And if a Hog do eat of this Tamarisk but nine dayes together, at his death he shall be found to be without a Spleen, (as Marcellus writeth.) When they become loose in their bellies, which happeneth to them in the Spring time by eating of green Herbs, they either fall to be lean, or else to die. When they cannot easily make water, by reason of some stoppage, or sharpness of Urine, they may be eased by giving unto them spurge-seed. And thus much for the diseases of Swine. For conclusion whereof I will add hereunto the length of a Swines life, according to Aristotle and Pliny, if it be not cut off by sickness or violent death; for in their dayes they observed that Swine did live ordinarily to fifteen years, and some of them to twenty; And thus much for the nature of Swine in general.

The medicines of the Hog.

The best remedy for the bitings of venomous Serpents is certainly believed to be this, to take * 1.2333 some little creatures, as Pigs, Cocks, Kids, or Lambs▪ and tear them in pieces, applying them whiles they are hot to the wound as soon as it is made, for they will not only expell away the poyson, but also make the wound both whole and sound. For the curing of Horses which are troubled with the inflammation of the Lungs; Take a sucking Pig and kill him neer unto the sick Horse, that you may instantly pour the bloud thereof into his jawes, and it will prove a very quick and speedy remedy. The panch of a sucking Pig being taken out and mingled with the yolk which sticketh to the inner * 1.2334 parts of the skin, and moistned both together, doth very much ease the pain of the teeth being poured into that ear, on which side the grief shall lie.

The liquor of Swines flesh being boyled, doth very much help against the Buprestis. The same is also a very good antidote against poyson, and very much helpeth those which are troubled with the Gowt. Cheese made of Cowes milk being very old, so that it can scarce be eaten for tartness, being in the liquor or decoction of Swines flesh which is old and salt, and afterwards throughly tempered, doth very much mollifie the stifness of the joynts, being well applyed thereunto.

The Indians use to wash the wounds of the Elephants which they have taken first with hot water, * 1.2335 afterwards if they see them to be somewhat deep, they anointed them with Butter: then do they asswage the inflamation thereof, by rubbing of Swines flesh upon them, being hot and moist with the fresh bloud issuing from the same. For the healing of the wounds of Elephants, Butter is chiefly commended, for it doth easily expell the iron lyrage hid therein, but for the curing of the Ulcers, there is nothing comparable to the flesh of Swine. The bloud of Swine is moist, and not very hot, being in temper most like unto mans bloud, therefore whosoever saith that the bloud of men is pro∣fitable for any disease, he may first approve the same in Swines bloud: but if it shew not the same, it may in a manner shew the like action.

For although it be somewhat inferiour unto mans bloud, yet at the least it is like unto it; by knowledge whereof, we hope we shall bring by the use thereof, more full and ample profit unto * 1.2336 men. For although it do not fully answer to our expectation, notwithstanding there is no such great need that we should prove mens bloud. For the encouraging of a feeble and diminished Horse, Eumelius reporteth, the flesh of Swine being hot, mingled in wine, and given in drink, to be exceeding good and profitable. There also ariseth by Swine another excellent medicine against divers perillous diseases, which is this, to kill a young gelded Boar Pig, having red hairs, and being of a very good strength, receiving the fresh bloud in a pot, and to stir it up and down a great while together with a stick made of red Juniper, casting out the clots of the bloud, being gathered while it is stirring.

Then to cast the scrapings of the same Juniper, and stir the berries of the Juniper in the same to the quantity of seven and twenty, but in the stirring of the same, let the clots be still cast out. Afterwards mingle with the same these hearbs following, Agrimony, Rue, Phu, Scabious, Betony, Pimpernel, Succory, Parsly, of each a handfull. But if the measure of the bloud exceed three pints, put unto it two ounces of Treacle: but if it shall be bigger, for the quantity of the bloud you shall diminish the measure of the Treacle. (But all things ought to be so prepared that they may be put to the bloud coming hot from the Boar.) These being mixed all together, you must draw forth a dropping liquor, which you must dry in the sun, being diligently kept in a glasse∣vessell for eight dayes together, which you must do once every year, for it will last twenty years. This medicine is manifestly known to be a great preservative against these diseases following, namely the Plague, impostumes in the head, sides, or ribs, as also all diseases whatsoever in the Lungs, the inflammation of the Milt, corrupt or putrified bloud, the Ague, swellings in the body, shaking of the heart, the Dropsie, heat in the body above nature, evill humors, but the principal∣lest and chiefest vertue thereof is in curing all poysons, and such as are troubled with a noysome or pestilent Fever.

Let him therefore who is troubled with any of the aforesaid diseases, drink every morning a spoonful, or four or five drops of the same liquor, and sweat upon the same, and it will in very short time perfectly cure him of his pain. Some also do use Almonds pounded or beaten in the bloud against the Plague, the liquor being extracted forth by the force of fire. A young Pig being killed with a knife, having his bloud put upon that part of the body of any one which is troubled with warts being as yet hot come from him, will presently dry them, and being after washed, will quite expell them away. The bloud of a Sow which hath once pigged being anointed * 1.2337 upon women, cureth many diseases in them.

The brains of a Boar or Sow being anointed upon the sores or Carbuncles of the privy mem∣bers, * 1.2338 doth very effectually cure them, the same effect also hath the bloud of a Hog. The dugs of a woman anointed round about with the bloud of a Sow, will decrease lesse and lesse. A young Pig being cut in pieces, and the bloud thereof anointed upon a Womans dugs, will make them that they shall not encrease.

Concerning the grease of Swine, it is termed diversly of all the Authors, for the Grecians call it Stear Choirion, and Oxungion, for the imitation of the Latin word Axungia; but Marcellus also ap∣plyeth Axungia to the fat of other creatures, which among the ancient Authors I do not finde: for in our time those which in Latin, do call that fat Axungia, which encreaseth more solid between the skin and the flesh, in a Hog, a Man, a Brock or Badger, a Dor-mouse, a Mountain-mouse, and such like.

The fat of Swine they commonly call Lard which groweth betwixt the skin and the flesh, in expressing the vertues of this, we will first of all shew how it is to be applyed to cures outward∣ly, and then how it is to be received inwardly; next unto Butter, it hath the chiefest commendati∣ons among the antients, and therefore they invented to keep it long, which they did by casting some salt among it, neither is the reason of the force of it obscure or uncertain, for as it feedeth upon many wholesome herbs which are medicinable, so doth it yeeld from them many vertuous operations; and besides the physick of it, it was a custom for new marryed wives when they first of all entred into their husbands house, to anoint the posts thereof with Swines grease in token of their fruitfulness while they were alive, and remainder of their good works when they should be dead.

The Apothecaries for preparation of certain Oyntments, do geld a male sucking Pig, especially such a one as is red, and take from his reins or belly certain fat, which the Germans call Schmaer, and the French, Oing, that is, Ʋnguentum: the husbandmen use Swines grease to anoint the axle trees of their Carts and carriages, and for want thereof they take putrified Butter, and in some Countries the gum that runneth out of Pine trees, and Fir trees, with the scum of Butter mingled together: and this composition taketh away scabs and tetters in Men: but it is to be remembred that this grease must be fresh, and not salted, for of salt grease there is no use, but to skowre those things that are exulcerated.

The antients deemed that this is the best Grease which was taken from the reins of the Hog washed in rain water, the veins being pulled out of it, and afterwards boyled in a new earthen pot, and so preserved. The fat of Swine is not so hot and dry as the fat of other beasts, the chief use of it is to moisten, to fasten, to purge, and to scatter, and herein it is most excellent when it hath been washed in Wine, for the stale salt grease so mixed with Wine, is profitable to anoint those

that have the Plurifie, and mingled with ashes and Pitch, easeth inflammations, fistulaes, and tu∣mors, and the same virtue is ascribed to the fat of Foxes, except that their fat is hotter then the Swines, and lesse moist: likewise ashes of Vines mingled with stale grease of Hogs, cureth the wounds of Scorpions and Dogs, and with the spume of Nitre, it hath the same vertue against the bitings of Dogs. It is used also against the French disease (called the French pox) for they say if the knees of a Man be anointed therewith, and he stand gaping over it, it will draw a filthy matter out of his stomach, and make him vomit.

By Serenus it is prescribed, to be anointed upon the knees, against the stifness of the Neck. Ming∣led with Quicksilver and Brimstone, it is soverain against the itch and scabs. This Lard being sod with the fat, and applyed to the body, doth mightily expell corruptions that cleave to the skin. The fat of Swine with Butter and Oyl of Roses, is instilled into the broken skins of the brain for the cure of them.

Likewise Buglosse plucked up by the root, and the roots cut off, and curiously washed, beaten and pounded into a Ball, and mixed with Swines grease, is good to be laid to any incurable wound. It is also profitable for the wounded Nerves of the body, beaten together with Wormes of the earth, according to these Verses of Serenus:

—Terrae lumbricos indere ••ri••os, Que•• vetus & ranis s••ciari axungia debet.

When bones are broken, if they be anointed with the sod grease of Swine, and so bound up fast together, after they be well set and closed, grow wonderful fast, sure and solid again: Serenus writeth thus of it;

Si cui forte lapis teneros violaverit artus, Necte adipes vetulos, & tritam chamae••••sson.

By the fat (he meaneth the fat of Swine) because presently after he maketh mention of the dung of Swine to be good for the same cure. Being mingled with Pitch, it scattereth all bunches and fellons. The hardness of the brests, Ruptures, Convulsions and Cramps, and with white Hellibor, it closeth up clifts and chinks in the flesh, and maketh the hard skin to be soft again. It is very profitable against inflamations of Ulcers, especially the fat of the Boar Pig, mixed with liquid gum.

Women do also use the fat of a Sow that never bore Pig to cleare their skin, and to mix it with Pitch, and one third part of Asses grease against the scabs. The same mixed with white Lead, and the spume of silver maketh the scars of the body to be of the same colour with the residue; and with Sulphur, it taketh away the spots in the Nails, mingled with the powder of Acorns: if the grease be salt, it softneth the hardness of the flesh. Rue mixed with Swines sewet or Buls grease, taketh away spots and freckles out of the face, and it is also profitable against the Kings evill, being mixed with the powder of a Sea Oyster shell, and being anointed in a Bath, it taketh away the itch and blisters. Featherfew and stale Swines grease, is also prescribed against the Kings evill. This same alone or with Snow, easeth the pain of burnings in the flesh, and when there is an Ulcer, by reason of the burning, mix it with toasted Barly, and the white of an Egge, according to these Verses;

—Combustis igni, Hordea vel fruges, at{que} ovi candida junges, Adsit adeps porcae (mira est nam forma medelae) Junge chelidonias, ac sic line vulnera succis, Quod{que} recens ussit glacies, axungia simplex Mulcet, & ex facili grata est medicamine cura.

Fresh grease is very profitable for those members that are surboted or riven of their skin, and likewise to anoint them that are weary with long journies. The ashes of womens hair burned in a shell, and mingled with the fat of Swine, are said to ease the pain of St. Antonies fire, and to stanch bloud, and to cure Ring-worms.

The gall of a Swine, or of a Boar, and the Lights with the fat, filleth up the Kibes; and the stalks of Cabiges with the roots burned, and mingled with Swines grease being applyed to the sides, do cure the dayly pains thereof. And thus far of the use of this grease for the bodies of men.

Now also it followeth in a word to touch the use thereof for the bodies of Beasts. When the horns of Oxen or Kine are broken, they take a little Lint, Salt, Vinegar, and Oyl, and lay them upon the broken horn, powring in the liquid, and binding the rest close on the outside, and this they renew three dayes together; the fourth day they take the like quantity of Swines grease, and liquid Pitch, and with a smooth rind or bark of pine they bind it to close, and so it is fastened again. When the hoof or anckles of an Ox are hurt with the plough share, then take hard Pitch, Swines grease and Sulphur, roul them up all together in unwashed wool, and with hot burning Iron melt them upon the wound or horn.

The ears of Dogs in the Summer time are exulcerated by flies, into the which sores it is good to instill liquid Pitch sod with Swines grease, and this medicine also is good to deliver Beasts from the tickes, for they fall off as many as touch it. When Lambs or Kids are troubled with the Sheep pox, some use to anoint them with Swines grease and the rust of Iron, that is two parts of Swines grease, and one part of rust, and so warm them together. Also for the scabs upon ••orses heels, that are called the scratches, which come for the most part in the Winter time, they cure them on this manner; They take the fat of Swine, and melt it on the fire, and pour it into cold wa∣ter, which afterwards they take it out and beat it well together, at last they mingle it with Brim∣stone beaten small, and so anoint the place therewith three days together, and the third day they open the scabs, and so continue anointing till it be cured.

When a Horse cannot hold his Neck right, it is good to anoint him with Oyl, Wine, Hony, and Hogs-grease; the manner of some Leeches is, when they have made a suppuration by Oxen in bur∣ning, they first of all wash it with stale Urine, and afterwards mingle an equal quantity of Pitch and Hogs grease together, wherewithal they anoint and cure the sore.

Sometime the bloud of Oxen falleth down into their feet, wherein it congealeth and breaketh forth into scabs, then must the place first of all be scraped with a knife, and the scabs cut away, afterwards with cloaths wet in Vinegar, Salt, and Oyl, moistened and pressed hard, and last of all by an equall quantity of Hogs grease, and Goats sewet sod both together, it will be cured by laying it unto it. And thus much for the remedies of Swines grease towards Beasts. The huskes of Beans being beaten small to powder, and mixed with Swines grease, is very profitable against the pain of the hips and the nerves.

Some Physitians take the grease of Swine, the fat of Geese, the sewet of Buls, and the Oesypus or sweat of Sheep, and anoint therewithal Gowty legs, but if the pain remove not, then do they add unto it Wax, Mirtle, Gum and Pitch, and some use it mixed with old Oyl, with the stone Sa∣cophagys, Cinck-foyl beaten in Wine with Lime or ashes. This Swines grease beaten in water with Cumin, is prescribed by Simeon Lethi against the Gowt. It remedieth the falling of the hair, and the pain in the heads of Women, mingled with one fourth part of gals, and the like virtue it hath with wilde Roses, Lingulaca and Hippocampinus with Nitre and Vinegar. When the corners of ones eyes are troubled with Worms, by anointing them with the fat of a Sow with Pig, beating them toge∣ther both within and without, you shall draw all the Wormes out of his eyes.

When one hath pain in his ears whereby matter issueth forth, let him beat the oldest Lard he can in a Morter, and rake the juyce thereof in fine wool, then let him put that wool into his ear, making it to work through warm water, and then infuse a little more of the juyce of that Lard, and so shall he work a great cure in short time. And generally the fat of Geese, Hens, Swine, and Foxes, are prepared for all the pains in the ears.

If there arise any bunch in the neck or throat, seethe Lard and Wine together, and so by gargari∣sing that Liquor, it shall be dispersed, according to the Verses of Serenus;

—In rigor•• Cervicis geminus mulcebitur unguine poples, Hinc longam pariter nervos medicina sequetur.

And it is no marvel that the vertue of this should go from the knees to the Nerves, seeing that Pliny affirmeth, that from the anointing of the knees the savour goeth into the stomach: there is so great affinity or operation of Rue upon the stones, that in antient time they were wont to cure burstness by anointing the Cods with wilde Rue and Swines grease.

Also this Grease with rust of Iron, is good against all the imperfections in the seat. Butter, Goose grease, and Hogs grease, are indifferently used for this infirmity. Also this is used to keep Women from abortments that are subject thereunto, being applyed like an eye salve. In the diseases of the Matrix, especially Ulcers, they first of all dip Spunges or Wool in warm water, and so cleanse the places infected, and afterwards cure it with Rozen and Swines grease mingled together, and of∣ten using it in the day and night by way of Oyntment; but if the exulceration be vehement, after the washing they put Hony unto the former confection, and some make a perfume with Goats Horn, Gals, Swines grease, and Gum of Cedars. And. Fernerius saith, that Lard cut small and beat in a Morter of stone like paste, in a Limbeck of Glasse, rendereth a white water, which maketh the hair yellow, and also the face comely. If a man be poysoned with Hemlock, he cannot avoid it better, then by drinking Salt, Wine, and fresh Grease. A decoction hereof is good against the poyson of Bouprestis, and against Quicksilver. The sewet of a Sow fed with green Herbs, is profitable to them that are sick of a consumption of the Lungs, according to this Verse of Serenus;

Proderit & veteris sevi pila sumpta suilli.

This may also be given them in Wine, either raw or decocted, or else in pils to be swallowed down whole if it be not salted, and the fift day after they prescribe them to drink out of an Egge-shell Liquid Pitch, binding their sides, breast, and shoulder bones very hard. It is also used for an old Cough after it is decocted, the weight of a Groat being put into three cups of Wine with some Hony. It is given also to them that have the flux, especially old Lard, Hony, and Wine, being beaten

together till they be all as thick as hony, whereof the quantity of a Hasil-nut, is to be drunk out of Water. Also morsels of Swines grease, Butter, and Hony, being put down into a Horse throat, cureth him of an old Cough; and finally a piece of this Grease being old, moistened in old Wine, is profitable to a Horse that hath been overheated in his journey. When Calves be troubled with belly Wormes, take one part of Swines greasex▪ and mingle it with three parts of Hysop, afterwards thrust it down into the throats of the Calves, and it shall expell the Wormes.

When the tongue and chaps wax black by a peculiar sickness of the mouth, which the Physitians call Morbus Epidemius, it is most wholesome to rub the tongue with the inner side of the rines of Bacon, and so draw out an extreme heat: and it is said if a man be deeply infected, whose tongue is thus rubbed; the said Bacon rine being eaten by any Dog, will procure his death. The fat of Wolves and the marrow of Swine is good to anoint blear-eyes withal. By swallowing down the marrow of Swine, the appetite to carnal copulation is encreased.

The ashes or powder of Hogs bristles which are taken out of Plaisterers Pencils, wherewithal they rub wals, and mixed with Swines grease, doth ease the pain of burnings, and also stayeth the bleeding of wounds, and the falling down of the seat being first of all washed in Wine and dryed Pitch mingled therewithal. The powder of the cheek-bones of Swine, is a most present remedy for broken bones, and also for ulcers in the legs and shins. The fat of a Boar is commended against Serpents, and so also is the liver of a Bore Pig when the Fibres are taken from it, if the weight of two pence be drunk in wine.

The brain of a Sow toasted at the fire, and laid to a Carbuncle, either disperseth or emptieth it. Likewise the bloud and brains of a Boar or a Sow, or Boar Pig being mixed with Hony, doth cure the Carbuncles in the yard, and the brains alone, openeth the gums of children, to let out their teeth, as Serenus writeth;

Aut teneris cerebrum gingivis illine poroi.

There are naturally in the head of a Hog two little bones that have holes in them, one in the right part, and another in the left. Now if it happen that a man finde these bones by chance, either one or both of them, let him lay them up safe, and whensoever he is troubled with the Head-ach, let him use them, hanging them about his neck by a silken threed, that is to say, if the head ach on the right side, let him hang the right bone▪ and if on the left, the left bone: These things I report upon the credit of Marcellus. Galen also writeth, that if the pole of the Swines ear be hanged about ones neck, it will preserve him from all Cough afterwards.

They were wont, as Dioscorides writeth, to seethe a Gudgen in a Swines belly, by the eating where∣of, they stayed the falling down of the seat. If a man eat the lungs of a Boar, and a sow sodden and fasting, they will preserve him from drunkenness all that day; and likewise the said lungs doth keep the soles of the feet from inflamation which are caused by straight shooes. It also healeth the piles, clifts, and breaking of the skin, and kibes of the feet, by laying to it a Boars gall, and a Swines lungs.

If a Man drink the Liver of a Sow in Wine, it saveth his life from the bitings of venemous beasts. Also the liver of a Boar burned with Juniper-wood, cureth all the faults in the secrets; and drunk in Wine without Salt after it is sod, stayeth the looseness of the belly. The gall of Swine is not very vehement, for as the whole body is waterish, so also is that; neither is there any beast herein com∣parable unto it, (except the wilde) and that is enemy to Ulcers, ripening the sore, scattering the evill humors, and resisting the bitings of venemous Beasts. Also the gall of Boars layed to bruised Arti∣cles, doth procure unto them wonderful ease. One shall take away an old scurfe very easily by the gall of a Sow, which farrow if it be mingled with the juyce of the hearb Siclamine, and there∣withal to rub the head well in a Bath, To keep hair from growing upon the browes when it is once plucked off; Take the gall and fat of a Boar, and put them into a smooth thick earthen pot, and of the sharpest Vinegar and oyl of Almonds four ounces a piece, pour that into it, and then binde the mouth of the pot close with a thick linnen cloth, so letting them stand seven dayes together, afterwards open them again, and you shall finde upon the top a certain scum like gold, wherewithal anoint those places, which you would have remain bald, after that you have beaten it together in a morter: likewise the gall of a Barrow Hog or Boar Pig, doth scatter Apostumes and bunches in any part of the body. The gall of a Hog dryed in an Oven, and laid upon a Carbuncle, as much as will cover it, it cleaveth fast to the sore, and draweth out the root and core thereof.

It is likewise good against the Ulcers of the ears, except the Ulcer be of long continuance, and then it is good to use a sharper gall, such as is a Sheeps, an Oxes, a Bears or a Goats, they mingle herewithal sometimes oyl of Roses; but for old wounds in the ears, it is good to take one part of best Hony, and two parts of the sharpest Vinegar, and so let them boyl on the fire three walmes, afterwards set them far off from the fire, untill it leave seething or boyling, and then put Nitre unto it, so long till you know by the Vapor that the Nitre is setled, then seethe it again upon a gentle fire, so as it boyleth not over, and lastly put into this the gall of a Boar, or of a Goat, and then seethe it the third time, taking it from the fire, when it is luke-warm, infuse it into the ears, and this gal must not be the gall of a Sow, except of such as never bare Pig. Also this gall being dried

doth cure the Haemorrhoids and kibes. There are also certain slifters or clifts in the hoofs of▪ Horses, which are cured in one nights space, by applying unto them the gall of a Barrow hog, mingled with the yolkes of Egges.

The blather of Swine will provoke urine, and of a Boar Pig sod, roasted or boyled, and so eaten and drunk, causeth a man to contain his urine which never could before. When the head of a Man is exulcerated and funneth, take the bladder of a Barrow-hog, with the Urine, and ca•••• the same into the fat cut small, afterwards mingle it so with Salt, that it may appear all white, then binde it up fast, and dig a hole in the Garden about a cubit deep, wherein bury and cover the said gall, and so let it rest forty or fifty days in the earth, till the matter therein contained be putrified, then take it out and melt it in a dish, and keep the ointment that ariseth of it. Then wash the head all over with lye, unto the intent that it may not be offended through the Acrimony thereof, mingle it with new wine or with water, and then when it is dry after such washing, anoint it with the said ointment, and so will the noxious and unclean hairs fall every one off, and new pure ones arise in their place, and you must be very carefull to keep the head from cold.

They were wont to give the stones of Swine against the Falling sickness, but when they were first dryed, and afterwards beaten to powder, and given to the sick party in Swines milk, so he was commanded to abstain from wine many dayes before, and after he received it for many dayes together. In Savoy they take the stones out of a young Hog when they geld him, and scorch them at the fire so long, till they may be crushed to pieces, and this they prescribe to be drunk in Wine against the Colick.

Some give the powder of Boars stones to men and women, to increase copulation and con∣ception. The Magicians or wise men of the East prescribed to be drunk for the incontinency of urine, the powder of a Boar Pigs stones out of sweet wine, and then to make water in a Dogs kennel, which while he is doing, to speak to himself these words; Ne ipse urinam faciam ut Canis in suo cubile: but I will leave this superstition, as not worthy to be Englished. Some take the bladder of a Sow burned to powder, and drunk for this infirmity, and some a certain liquorish poyson, which droppeth from the Navel of a Boar Pig, immediately after it is farrowed.

Bacon beaten together, and made like meal, is good against a continual Cough, or stayeth bleed∣ing at the mouth. Bacon broath is also mingled with other medicines against the Gowt, and they make an emplaister of Bacon to scatter gravelly matter in the bladder. The bones of Bicon about the hips are kept to clense and rub teeth, and by burning of them, not only the loose teeth in men are fastned, but also the wormes in the teeth of beasts are killed. If a Horse be troubled with the Glanders or any such liquid matter running out at his mouth and nose, then let the broath where∣in Bacon and Swines feet hath been sod, be mixed with hony, and so strained afterward, let it be beaten well together with Egges, and so infused into the left Nostril of the Horse. Gagner〈…〉〈…〉 pre∣scribeth an Emplaister to be made of Cheese, and the feet of Swine against the shrinking up of the sinews.

The ancle bone of a Sow being burned untill it be white, and bruised and taken in drink, doth cure the swellings of the neck, and pains of long continuance. The ancle bone of a Sow burned and bruised, and given to drink only in Water, is a remedy against the Colick and stone. The ankle bone of a Sow doth drive away those swellings which arise in the stomach, and doth ease the pains of the head.

The ashes of the ancle bone of a Sow or Boar, doth cure Corns, clefts, or other ri••ts in the skin, and the hardness of the skin that is in the bottom of the feet. It is also shewed, that if the bone shall be hung about the neck of those that are troubled with quartain agues, that then they shall be far better, but of what bone he speaketh, it is uncertain, but as he remembreth it is the next bone before the fat of the anckle bone.

The bones that are taken from the hoofs of Sowes, burned and beaten to powder, are very good to rub and clense the teeth: Also the bones next to the ribs of Bacon, being burned, are very good to fasten the teeth. The bones that are taken from the hoofs of hogs, and burned to powder, are used to clense the teeth, and it is very good also to fasten the teeth. The ashes which are made of a Harts horne, or of the hoof of a Hog, are very good to clense or rub the teeth. The bones which are taken from the hoof of a hog burned and beaten to powder and ••ifted, and a little Spicknard added thereto, doth make the teeth very white, by often rubbing them therewith. The ashes of the hoofs of a Boar or Sow, put in drink, doth stay the incontinency of Urine, and also the Bloudy flux. Take as much Mercurial sodden, as ones hand can hold, sod in two pintes of Water unto one pinte, and drink the same with Hony and Salt, and the powder of a Hogs hoof, and it shall loose the belly.

The milk of a Sow drunk with sweet Wine, helpeth women in travell; and the same being drunk alone restoreth milk in Womens brests; it is also good against the Bloudy flux and Tissick. The stones of Swine beaten to powder, and drunk in Swines milk, are good against the Falling sick∣ness. The wise men were wont to prescribe the left foot or leg of a Camaelion to be bound unto the feet against the Gowt.

There are also many uses of the dung of Swine, and first of all it being mixed with Vinegar, is good against the bitings of venemous beasts, and Aetius maketh an Emplaister thereof, against the biting of a Crocodile. It is to be applyed single against the stinging of Scorpions, and also the

biting of any other reptile creature. If a Serpent bite an Oxe or a Horse, o•• any other Four-footed Beast, take the stalk of Nigella, and beat it into a pinte of old wine, so as all the juyce may go out thereof, then infuse it into the Nostrils of the Beast, and lay Swines dung to the sore, so also it may be applyed unto men, whereunto some do add Hony Attick, and the Urine of a man, and so it is to be applyed warm, it being also warmed in a shell, and dryed to powder, mixed with Oyl, and layed to the body, easeth outward pains. I•• it likewise profitable against burnings, itch, scabs, and blisters, and trembling of the body, according to these Verses of Serenus;

Stercoris ex porco cinerem confundito lymphis: Sic pavidum corpus, dextra pascente foveto.

This is also commended against hard bunches in the body, hardness of the skin, clifts and chinks in the flesh, freckles, lice, and nits, and also the breaking of the sinews;

Si cui forte lapis teneros violaverit artus, Non pudeat luteae ster••us producere porcae.

It is also good to stay bleedings at the Nose, if it be layed to the Nostrils warm, and to stay the bleedings of Beasts, if it be given them in Wine; the same being mixed and covered with Hony, is anointed upon Horses for the Q••insie, or swellings of the throat. If the breasts of a Woman do swell after her delivery of childe, it is good to anoint them with water, and the dung of Hogs, also the powder thereof mixed with Oyl, is profitable for the secrets of men and women. If a man have received any hurt by bruises, so as his bloud stayeth in his body, or suffer Convulsion of the Nerves through Cramps, those evils are cured by the dung of a Boar gathered in the Spring time, dryed and sod in Vinegar, and some of the later Physitians prescribe it to be drunk in Water, and they say that Nero the Emperor was wont to use that medicine, when he would try the strength of his body, in a running Chariot: also the powder of the same being drunk in Vinegar, is profi∣table for the Rupture and inward bruises, and warmed in Wine against all manner of fluxes and Tisicks. For the pains of the Loins and all other things which need mollifying, rub them first of all with Deers grease, and then sprinkle them with old Wine mixed with the powder of Swines dung.

The Urine of a Swine is also good against all bunches and Apostemations being layed to in wool. The urine of a Boar Pig dryed in the smoak, and drunk with sweet Wine, the quantity of a Bean, is profitable against the Falling evill; against the whiteness of the eyes, and the stone in the reins and bladder. And thus much of the Swine in general.

Of the Wilde BOAR.

[illustration]

THis Beast is termed by no other name then the common Swine among the Hebrews, namely, Chasir, as you may see in Psal. 80. where the Prophet speaketh of Chasir de sylva; that is, the Boar out of the wood. The Grecians call him Capros and Syagros, and Clunis, although some take Clu••is for a Boar of an exceeding great stature. Aristophone saith, that there are some of this kinde

which are called Monit, which word by St. Cyril upon the Prophet Hosea is interpreted a wilde Asse, but I rather incline to their opinion which say, that Chlunis, Monios, and Chauliodon are Poetical words for cruell Boars. Aristotle is of opinion, these Boars being gelt when they are young, grow greater and more fierce, whereunto Homer also yeeldeth as he is thus translated:

Nutriit exetum sylvis horrentibus aprum Instar non bruti, sed dorsi montis opaci.

But this is to be understood of such Boars, as by accident geld themselves by rubbing upon any tree. The French call this Beast, Sanglier and Porc Sanglier; the Italiane, Cinghiale and Cinghiare, and Porco. The Spaniards, Puerco Sylvestre, and Pueoco montes, and Javali; the Germans, Wild Schwein; the Illyrians Weprz; and the Latins, Aper; for Porcus signifieth the tame Swine, and Aper the wilde. The reason of this Latin name Aper, is derived from Asper, because he liveth among the sharp thorns and woods; but I rather think, that Aper is derived from Capros the Greek word, or else Aper a feritate, from fierce∣ness and wildeness, by changing one letter into another.

The Epithets of this Beast are many, both in Greek and Latin, such as these are; sharp, wilde, Arcadian, Atalantean, troubler, bloudy, toothered, hard, Erymanthean, cruell, outragious, fierce, * 1.2339 strong, gnashing, lightning, yellow, raging, Acorn-gatherer, quick, rough, rough-haired, horrible, Maenalian, Mysian, Meleagrean, threatning, woodwanderer, cruel, Sabelican, bristle-bearer, foaming, strict, filthy, Tegean, Thuscan, fearful, wry-faced, truculent, devourer, violent, Ʋmbrian, wound-maker, im∣petuous, mountain-liver, armed on both sides, and such like.

But of these Epithets there are only three, Erymanthean, Calydonian, and Mysian, which do offer unto us peculiar stories, according as we finde them in the Poets, which we will prefix by way of moral discourse before we enter into the natural story of this beast. First of all, Erymanthus was a hill of Arcadia, wherein was a wilde Boar, that continually did descend down and depopulate their Corn-fields; Hercules coming that way, and hearing of that mischief, did kill the said Boar, and car∣ryed him upon his back to Eurystheus, whereat Eurystheus was so much afraid, that he went and hid himself in a brazen vessell, whereof Virgil speaketh thus:

Placarit sylvam, & Lernam tremefecerit arcu.

And of this Erymanthean Boar Martial speaketh;

Quantus erat Calydon, aut Erymanthe tuus.

Of the Calydonian Boar there is this story in Homer; When Oeneus the Prince of Aetolia sacrificed the first fruits of his Countrey to the Gods, he forgot Diana, wherewithal she was very angry, and sent among the people a savage Boar, which destroyed both the Countrey and Inhabitants: against whom the Calydonians and Pleuronians went forth in hunting, and first of all that wounded the wilde Beast was Meleager, the son of Oeneus; for reward whereof, he received his head and his skin, which he bestowed on Atalanta a Virgin of Arcadia, with whom he was in love, and which did accompa∣ny him in hunting: wherewithal the sons of Thestius, which were the Ulcles of Meleager, were greatly offended (for they were the brothers to his mother Althea) those men lay in wait to destroy him, whereof when he was advertised, he killed some of them, and put the residue to flight. For which cause the Pleuronians made war against the Calydonians: in the beginning of which war Melea∣ger fell out with his Mother, because she did not help her Countrey. At last when the City was al∣most taken, by the perswasion of his wife Cleopatra, he went out to fight with his enemies, where in valiant manner he slew many of them, others he put to flight, who in ther chase running away, fell down upon steep rocks and perished. Then Althea the mother of Meleager, began to rage against her son, and flung into the fire the torch which the Fates had given unto her to lengthen his dayes; so when she saw her son was dead, she repented and slew her self, and afterwards was cast into the very self same burning fire with him. In the hunting of this Boar Ancaeus the compani∣on of Jason to Colchis was slain. This Boar is also called a Meliagran and Atalantian Boar, of whom Martial writeth thus;

Qui Diomedeis metuendus Setiger agris Aetola cecidit cuspide, talis erat.

And again in another place;

Lacte mero pastum pigrae mihi mortis alumnum Ponat, & Aetolo de sue dives edat.

It is said that this Boar had teeth of a cubit long, and the manner of his hunting was expressed in the pinnacle of the Temple of Tegea, for which cause he is called the Tegean Boar. Upon the one side of the Boar against his middle, were painted Atalanta, Meleager, Theseus, Telamon, Peleus, Pollus, and Iolaus the companion of all Hercules travails. Prothus and Cometes, the sons of Thiestius and brethren

of Althea, on the other side of the Boar stood Ancaeus wounded, and Epochus sustaining his hunting spear; next unto him stood Castor and Amphiaraus, the son of Oicleus. After them Hippothus, the son of Cercion, Agamedes the son of Stymphelus, and lastly Pyrithous. The teeth of this Boar were taken taken away by Augustus after the time that he had overcome Anthony, which he hung up in the Temple of Bacchus, standing in the Gardens of the Emperor. And thus much for the Cali∣donian Boar.

Now concerning the Mysian Boar, I finde this story recorded of him; When Adrastus the Phrygian, who was of the Kings bloud, had unawares killed his brother, he fled to Sardis, and after his expiation dwelt with Cresus. It happened at that time that there was a wilde Boar came out of Olim∣pus, and wasted a great part of the Countrey of Mysia: the people oppressed with many losses, and terrifyed with the presence of such a Beast, besought the King to send his own Son Attys with much company to hunt and kill the Boar. The King was affraid thereof, because in his dream he saw a vision, his Son perishing by an iron spear; yet at last he was perswaded, and committed the safe-gard of his body to Adrastus. When they came to the wilde Beast, Adrastus bent his spear at the Boar, and while he cast it to kill him, the son of Cresus came betwixt them, and so was slain with the spear, according to the dream of his Father. Adrastus seeing this misfortune (that his hands which should have defended the young Prince, had taken away his life) fell into extreme passion and sor∣row for the same, and although the King knowing his innocency, forgave him the fact, yet he slew himself at the Funeral of Attys, and so was burned with him in the same fire. And thus much for the Mysian Boar.

Now we will proceed to the particular story of the wilde Boar, and first of all of the Countries breeding Boars. The Spaniards say, that in the new found world, there are wilde Boares much lesse * 1.2340 then ours, which have tails so short, that one would think they had been cut off, they differ also in their feet, for their hinder feet are not cloven, but stand upon one claw, and their forefeet are cloven like common Swines. Their flesh also is more sweet and wholesome then common Swines flesh, whereof Peter Martyr giveth reason in his Ocean Decads, because they feed under Palm trees, neer the Sea-shore, and in Marshes.

Olaus Magnus writeth, that in divers places of Scandinavia, they hunt wilde Boars which are twelve foot long. The wilde Boars of India according to Pliny have teeth, which in their compass contain a Cubit, and besides their teeth growing out of their chaps, they have two horns on their head like Calves horns. In the Islands Medera, there are abundance of wilde Boars, likewise in Helvetia, and especially in those parts that joyn upon the Alpes, where they would much more abound, but that the Magistrates give liberty to every man to kill and destroy them. There are no Boars in Africk, except in Ethiopia, where their Boars have all horns, and of those it was that Lycotas the Country-man saw in a publick spectacle at Rome;

Et niveos lepores, & non sine cornibus apros.

that is, Hares white like Swine, and Boars that have horns. It is a wonderful thing that there are no Boars in Creet, and no lesse admirable that the Boars of Macedonia are dum and have no voice: and thus much concerning the Countries of Boars.

Now concerning their Colour, it is observed, that wilde Boars for the most part are of a black and brown colour, especially at the top of their hair, and somewhat yellow underneath, and yet Pausanias writeth, that he hath seen Boars all white; howbeit that is not ordinary. Their bloud is sharp and black like black wine, and such as will never be thick, their eyes like to the eyes of wrathful beasts, as Wolves and Lyons. Their tuskes are most admirable, for with them while they are alive, they cut like sharp knives, but when they are dead, they have lost that cutting property, the reason of it is in the heat of the tooth, for it is certainly affirmed by Hunters of wilde Boars that when the Beast falleth * 1.2341 first on the earth down before the Dogs and Hunters, if one pull off a bristle from his back, and lay it upon the tusk, the heat thereof will make it shrink up and turn together like a hot Iron, and if Dogs do chance to touch them, they burn their hairs from their back, whereby the ardent and fiery nature of this beast is manifest, as an evenlasting monument of the work of God, and yet not∣withstanding all their wrath they have no gall, (as Pliny writeth) their head and face are their strongest parts, and therefore upon them they receive the Hunters blowes as upon a bucket.

Their tears which they send forth of their eyes are very sweet, and of all other things they can∣not abide their own urine, for it is thought to be so hot that it burneth them, and they can never run away in flight till they have emptyed their bellies thereof. The place of their abode is for * 1.2342 the most part in the Marshes and Woods: for the Scythians did hunt Harts and wilde Boars in the Marshes, but Roes and wilde Asses in the plain fields. Sometimes they hide themselves among Fern, which they have gathered together in the fields, and they dig holes and ditches for them∣selves, wherein they rest: And this is observed that they love not so much to wallow in the mire, as the tame and domesticall Swine, although they be of a hot and fiery nature. Their voice is like the voice of common Swine, but the females is somewhat more shrill. They live for the most part solitary and alone, and not in heards as the other do, and feed upon such meats as the vulgar Swine. Tragus saith, that there is a kinde of green Corn in Germany, which is armed with very sharp stalks and points at both ends like Barley, this the people do seethe and eat like pease.

Now forasmuch as wilde Boars are destroyers of their Corn, they sow that grain neer the

woods sides where the Boars abide, whereby they defend and safeguard their better Corn. Bores do also eat the worms of the earth, which they dig out with their noses; and in Pamphilia and the mountains of Cilicia, they do eat Salamanders without hurt or danger to themselves, and yet if men chance to eat of their flesh which have so devoured them, they die afterwards through the poyson: whereby it manifestly appeareth, that there is danger in eating wilde Hogs flesh. Hemlock and Henbane is also poyson to Swine, which they never eat but unawares, and having eaten it, presently they lose their strength in their hinder parts, whereby they are fain to draw them after them, and in that manner they crawl to the water sides, where they gather toge∣ther Snails and Sea-crabs, by eating whereof they are restored to their former health. Ivy is also a medicine for the diseases of Boars, and old age maketh them altogether unfit to be preser∣ved. Therefore in ancient time when they kept Boars in Parks, whereof Fulvius Hirpinus was the first beginner, Lucius Lucillus and Quintus Hortensius the immediate followers, I say they never kept Boars past four year old, because after that time they waxed lean and pined away.

Now concerning their generation or copulation to engender, it is certain that they do not * 1.2343 couple often in the year, as the tame Swine, but only once, and that in the beginning of Winter, or the middle, so that they may bring forth in the Spring time of the year; and they choose the most unused, narrow, hollow, and steep places to couple in. The male abideth with the female thirty dayes together, and the female beareth her young ones, both for the number and the time answerable to the vulgar Swine. When the Boar is in copulation before-hand, while he worketh the Sow, he carrieth a mouth as white as any Horse, which as in the Horse it riseth through ve∣hement stirring, so in the Boar it riseth through vehement heat and fervor. In the time of their lust they are very sharp, eager, and cruell, fighting with all males that come in their presence, and therefore they arm their bodies by rowling in the durt, and also by rubbing them against trees, that so they may be hard to withstand one another. This fight of Boars is thus described of Virgil:

Per silvas tum saevus Aper, tum pessima Tigris, Ipse ruit dentesque sabellicus exacuit Sus, Et pedibus subigit terram, fricat arbore costas, At{que} hinc at{que} illinc humeros ad vulnera durat.

Being inflamed with venereal rage, he so setteth upright the bristles of his neck, that you would * 1.2344 take them to be the sharp fins of Dolphins; then champeth he with his mouth, grateth and gnasheth his teeth one against another, and breathing forth his boyling spirit, not only at his eyes, but at his foaming white mouth, he desireth nothing but copulation, and if his female en∣dure him quietly, then doth she satisfie his lust, and kill all his anger; but if she refuse, then doth he either constrain her against her will, or else layeth her dead upon the earth. Sometimes they force a tame Sow, and then the Pigs so begotten are called Hibridae, that is, by way of contumely, Bastards: And it is to be observed, that never any wilde beast being tamed, doth engender by copu∣lation, except they be tamed very young, only wilde Boars do quickly mingle with vulgar Swine. The female of this kinde hath no teeth standing out of her mouth like the male, except very short ones, and therefore the residue are more like a saw then the teeth of a Boar, for it is a generall rule;

Nulli dentes exerti quibus serrati.

Concerning the disposition of Boars in generall, it is brutish, stubborn, and yet couragious; wrathfull, and furious, because their blood is full of fibres, and ministreth unto them sudden mat∣ter of anger; neither are there any beasts so cloathed with hair as Lions and Boars; wherefore both of them are of like fierce and angry nature, yet we have shewed in the story of the Hart, how they were drawn from their meat and dens by the voice of Musick. It is said, that they are not capable of any discipline or instruction, and yet Scaliger affirmeth, that he saw a Bore that be∣longed to the Lord of Salvimont, of an exceeding great stature, tamed by his master, who at the sounding of the horns, would come running like a Dog to hunting, and go abroad with his master among the Dogs, contending with the most swift in race to attain the prey.

They naturally desire to bury their own footsteps in wet miery places, that they may not be found out by the Hunters; and as the rage of the Boars is greatest in the time of their lust, so is it in the Sowes after their farrowing; and therefore it was an excellent speech of Cyaxares unto Cyrus, that Swine when they see the Hunter, although they be many, yet run away with their Pigs; but if the Hunter follow one of the young ones, then doth the Dam turn again, and with all her force endeavour to destroy him that would deprive her of her young ones. Before the Boars do fight, they go and whet their teeth, but while they are in contention, if it happen that a Wolf cometh in sight, then they forsake their mutuall combats, and all of them joyn together to drive away the Wolf. The Beare dareth not to enter upon the wilde Boar, except behinde him, and unawares. Hesiod saith, that Vulcan pictured upon the shield of Hercules, the images and shapes of many wilde beasts fighting one with another, neither of both yeelding to other, till both of them fell down dead, which caused Alciatus to make this Emblem of a Vulture standing by to see their contention,

and suffered them to kill one another without parting, whereby afterwards she enjoyed their de••d carkases:

Dum 〈◊◊〉〈◊◊〉 in 〈◊◊〉〈◊◊〉 tel••, Ʋngue 〈◊◊〉〈◊◊〉, dent•• 〈◊〉〈◊〉 aper, 〈◊◊◊〉〈◊◊◊〉, & 〈◊◊◊〉〈◊◊◊〉, Gloria victoris, praeda futurae sue est.

It is reported that Boars will swim single and alone like fishes, and some of them two together * 1.2345 like Wolves, and many times in flocks and heards like Roes, for such is their ardent nature and desire of meat, that they fear not the highest Mountains, nor the deepest waters. Now concer∣ning the flesh of wilde Boars, although we have spoken abundantly in the former discourse of Swine, yet must we adde something in this place; for although generally the flesh of tame Swine is viscous and cold, yet the flesh of the wilde is more temperate and nourishable, and therefore of lighter concoction and stronger nourishment. Therefore those which had a Timpany were prescribed to eat Boars flesh and wilde Sowes, for it drieth, strengthneth, and moveth; and men that are vexed with Saint Anthonies fire, are forbidden to eat all salt meats, and leavened bread, yet permitted to eat of Boars flesh. It is reported, that Publius Servillus Rullus, was the very first among all the Romans that did set at his Table a whole Bear, most delicately dressed and stuffed with variety of divers costly dishes; which Bear by Varro is called Aper Millienius, that is, Mill•• librarum, of a thousand pound worth; against which intolerable gluttony and cost, Juvenal made these Verses;

—Quanta est gula quae sibi ••otos Ponit Apres, animal propter convivia netum.

Apitius in the beginning of his eight book, prescribeth the manner how to dresse the flesh of wilde Boars, wherewithall if any be delighted, let him read that book; for it is not my purpose in this Treatise, to blot any paper with any long instruction for Cooks and Belly-gods, neither were it any part of this naturall History, nor yet agreeable to my calling or enterprise: and therefore I will only adde this observation of Misaldus, that Boars flesh salted in powdring tubs, doth change both colour and taste, at that time of the year wherein the living Boars do rage upon their females: And thus much shall suffice to have spoken of Boars flesh.

Now in the next place we will proceed to talk concerning the hunting of Boars, which is not * 1.2346 only a pastime for Lords and Princes, but also a necessary labour for meaner men; for as the harm that cometh by Boars is exceeding great, and so much the greater by how much he is poor∣er that doth sustain it, so the utility to learn the means of destroying this beast is is more com∣modious, because the common proverb is more true in this then in the vulgar Swine, that they never do good till they are dead.

It is reported of Diocletian, when he was Agent for the Romans in France, there came an old Woman called Dryas unto him, and reproved him for his covetousnesse, telling him that he was over-sparing, and parsimonious; to whom he answered in jest, When I am Emperour I will be more liberall: Dryas replyed unto him, Noli jocare Diocletiane, nam Imperator eris cum Aprum occideris. That is, Jest not, O Diocletian: for thou shalt be Emperour when thou hast killed Aper; (that was a Boar as he thought) and therefore he gave himself to the hunting of Boars, never sparing any time that was offered unto him, alwayes expecting the event of that speech; whereof he was frustrated untill he killed Arius Aper, the Governour of the Judgement Hall, and then afterwards being Em∣perour, he knew that the woman did not mean a Boar, but a man. Now therefore the hunting of Boars, and the manner of their taking is many wayes, either by violence in chase, or by policy in ditches and traps, or else by impoysoned baits. The best time of their hunting is in the middest of Winter, as some say; but I think the Winter is the worst time, because then they are strongest, and seeing all Swine are impatient of heat, the Summer will quickly end their life, if then they be chased. It behoveth therefore the Hunter of Boars to be very wary, and therefore the Ancients or∣dained that such a one should wear a rough garment of a brown colour, and likewise that his Horse should be of a yellow and fiery colour, and that the Boar-spear should be strong and sharp, for this beast is armed with a very strong head and skin, and besides they cover themselves with dried durt, as it were with a Coat of male to blunt the weapon, and therefore he runneth willingly either without dread or fear upon the Hunters. In which encounter if he receiveth not a deadly wound, he over∣throweth his adversary, except he fall flat on the ground, for the Boars teeth cannot cut upward, but downward; therefore if the Hunter be a foot-man, he must seat himself neer some tree, and then al∣so provide that if he misse the Boar, he may easily climb into the bought, and so save himself; but if the Swine that is raised be a female, she will all to tear and bite the Hunter with her teeth if she get him within her clatches: wherefore, for the more speedy ending of the hunting, it is good to raise the beast early in the morning, before he hath made water, for the burning of his bladder doth quickly make him weary.

But if the Boar have either made water before, or got liberty and rest in the chase to ease himself, then will his taking be very difficult and tedious, such is the nature of this couragious beast, that he never ceaseth running till he be weary, and being wearied dissembleth the same by

sitting upon his buttocks, and offereth combate to his Hunter, and yet he is not wont to strike a man, untill he be wounded first by him. When the Boar is first raised out of the Wood, he snuffeth in the winde, lifting up his nose to smell what is with him, and what is against him.

The hunting Spear must be very sharp and broad, branching forth into certain forks or horns, so as by no means the Boar shall break through them upon the Hunter, and when he bendeth the same before the beast, he must stand with one leg before another like a Wrestler, holding his left hand upon the middle of the Spear to direct the same, and the right hand behinde, to thrust it for∣ward with violence, having his eye intent upon the beast, and if it be a Boar to wound him in the middle of his forehead betwixt his eye-lids, or else upon the shoulder, for in both those places the wound is deadly; but if he chance to hit him on the cheek, the greatest harm that he doth him, is that he maketh him unfit to use his tusks: of this he must be very carefull that if the Boar le••p up∣on him, he likewise must give back and draw out his sword; and if he chance to be overturned, then to lye down in some hollow place where the Boar cannot come at him with his teeth.

Now concerning the instruction of Dogs, and the choice of such Hounds as are appointed for the hunting of Boars, you must note, that every Dog is not fit for the same, but great mastives, such as are used for the baiting of Bears. For the Boar first of all terrifieth the Dog with his voyce, and if he be not ready to fight but to run away, then are the Hunters in worse case then at the be∣ginning. Therefore they must be sure to have them well instructed before they give the onset, and be likewise at hand to encourage them. When they come first of all to the place wherein they con∣jecture the Boar is lodged, if there be no appearance either by his footsteps, or by the wounds of his teeth upon the trees and boughs, then let them let loose one of the best Hounds, and casting about the Wood, follow with the residue whither the crie goeth.

The Dog presseth into the thickest bushes where commonly the Boar lodgeth, and when he hath found the beast he standeth still and bayeth, then must the Hunter come and take up that Dog, for the Boar will not stir very easily out of his lodging, and go and set up his nets and toyls in all the by-places, whereby it is likely the beast will passe, and these must he hang to some trees, for postes in the earth will not suffice, alwayes making the inside of them very light, that the beast may suspect no harm. The nets being thus set up, let him return again to his Dogs, loosing them all; and every Hunter arming himself with darts and a Boars Spear, so let the most skilfull follow the Dogs close to exhort them and set them on, the residue follow one after another a good di∣stance, scattering themselves into sundry angles, for their better safeguard and end of their sport: for if they should come all together, the Boar might light upon them, and wound some of them, for upon whomsoever he falleth in his rage he hurteth them: furthermore when the Dogs begin to come neer to his lodging, then must they be set on more eagerly, and so heartned that they be no wayes appalled at the raising of the Boar, for his manner is to make force at the foremost Dog that is neerest to him, so must he be followed in chase even unto the nets, but if the nets stand upon a side-hill, or a steep rock, then when he is insnared he will get out with no difficulty; but if it stand upon plain ground, the toyls will hold him till the Hunters come, who must presently take care to wound him with darts and spears before they meddle with him, compassing him round about very warily, so that he nor they hurt any of the Dogs, and especially they must wound him in the face or shoulders, where the wounds are mortall, as I have said before: but if it happen that the beast getteth loose when he feeleth the blowes, the Hunters must not start away, but the strong∣est of them to meet him with his spear, setting his body as we have formerly expressed, having an especiall eye to the beasts head, which way so••ver he windeth and turneth the same, for such is the nature of the Boar, sometimes he snatcheth the spear out of the Hunters hands, or else recoyleth the force back again upon the smiter, for by both these means the Hunter is overcome and over∣thrown: Whensoever this hapneth, then is there but one means to save the Hunters life, which is this; another of his companions must come and charge the Boar, making as though he would wound him with his dart, but not casting it for fear of hurting the Hunter under his feet. When the Boar seeth this, he forsaketh the first man, and rusheth upon the second, who must look to defend himself with all dexterity, composing his body, and ordering his weapons, according to artificiall Boar-hunting, and in the mean season the vanquished Hunter must arise again, taking fresh hold on his spear, and with all courage setting upon the adversary beast, to wound him either in the shoulders or in the head, for it is no credit to escape with life, except he kill and overcome the Boar.

When he feeleth himself thus wounded that he cannot live, if it were not for the crosses and forks upon the Boar-spear, he would presse in upon the vanquisher to take revenge for his death: For so great is the fervent wrath of this beast, that he spareth not to kill and wound, although he feel upon him the pangs of death: and what place soever he biteth either upon Dog or man, the heat of his teeth inflicteth a dangerous inflaming wound: and for this cause if he doth but touch the hair of Dogs, he burneth it off: but if it be a female that is raised, (for there is as great a rage in females as in males, though not so great power) then must the Hun∣ter take heed he never fall to the ground, for as the male hurteth not but when a man standeth or lieth high, so the female hurteth not but when a man fulleth or lyeth low: therefore if the Hunter chance to fall, he must raise himself with all speed, using no lesse dexterity and courage against the female, then he doth against the male.

There is also another manner of hunting wilde Swine, which is this. First of all they set up their nets in all passages, through which it is likely the beast will go, then do the men and Dogs with a gallant crie, filling the woods and fields, raise them out of their lodgings. In the mean season setting some valiant Hunters to keep the nets. When the beast perceiveth that he is sought after, up he starteth, looking about him like an evil spirit, where he may devour, but being terrified with the crie of men, and pursued by a multitude of greedy Dogs, forth he runneth in some of his usuall wayes, carefully looking behinde him, to avoid the train that followeth, untill he fall fast enclosed into the Hunters nets, then cometh the keeper of the nets, and woundeth him with his Boar-spear, as I said before: but if it fortune that he fall out of the nets, or never cometh to them, then must they prosecute him, both men and Dogs, untill they have wearied him, for such is the heat of his body, that he cannot long stand, and although he shall lodge himself in some Marish or Woods where the Hunters can have no use of their nets, yet must they not be afraid to ap∣proach unto him, and with such hunting instruments as they have, shew the magnitude and courage of their minde, by attaining their game by the strength of hand, when they are deprived from the help of Art: And to conclude, the same devises, diligence, labour, prosecution, and observations, are to be used in the hunting of the Boar, which are prescribed for the hunting of the Hart. It seldome falleth out that the Pigs of wilde Swine are taken, for they run and hide themselves among the leaves, and in the Woods, seldome parting from their parents untill their death, and as we have said already, the dams fight for their young ones most ir••fully. For it is not with these as with the vulgar Swine, that they beat away their young ones from following them, but because they conceive but seldome, they suffer their Pigs to accompany them a whole year: And thus much for the violent and forcible hunting of Boars. Now followeth the artificiall devises and * 1.2347 policies which have been invented for the same purpose, whereby to take them without pursuit of Dogs: And first of all, the same engins which we have prescribed for taking of the Hart, are also in use for taking of the Boar, and Petrus Crescentiensis sheweth how a multitude of Boars may be ta∣ken together in one ditch; and first of all (he saith) neer to the place where Boars make their abode, they sow in some plain fields a kinde of fatting corn which Hogs love, and about that field they make a high and strong hedge, of the bough•• of trees in the one part, whereof they leave a great gap, yet not altogether down to the ground. At the time of the year when the grain waxeth ripe, the Boars gather thereinto in great number: now right over against the said gap on the other side, there is another little low place of the hedge left, over which the Swine may easily leap. When the watch-man hunter seeth the field full, he cometh alone and unarmed to the first gap, and therein he standeth lewring and making a terrible noise to affright the Swine; now on the other side where the hedge is left low, there is also made a vast and deep ditch, the Hogs being terrified with the presence and noise of the Hunter, and seeing him stand in the place of their entrance, run to and fro to seek another escape, and finding none, but that low place of the hedge before the ditch, over they presse headlong as fast as they can, and so fall into the trench one upon another. Again, neer Rome there be divers that watch in the woods, and in the night time when the Moon shineth, set up certain Iron instruments through which there glistereth fire, unto which the Boars and wilde Swine will approach, or at the leastwise stand still and gaze upon them, and in the mean season the Hunters which stand in secret come and kill them with their darts: and to conclude, in Armenia, there are certain black venemous fishes, which the inhabitants take and mixe with meal and cast them abroad where Boars and wilde Swine did haunt, by eating whereof as also Hemlock and Henbane, they are quickly poisoned, and die: And thus much we have shewed out of Xenophon and other Authors, the severall wayes of hunting and taking of wilde Swine.

Now forasmuch as the hunting thereof hath been often shewed to be dangerous both to men * 1.2348 and Dogs, I will a little adde some histories concerning the death of them, which have been killed by Boars. For if that cometh not to passe which Martiall writeth;

Thusc•• gla••dis Aper populator, & ilice multa, Impiger Aetol•• f••ma secunda forae, Quem mens intravit splendenti cuspide cultor, Praeda j••ces nostris invidios•• foci••.

I say, if the Boar be not killed by men, the Hunter is constrained many times to say with Lydia in the same Poet,

Fuhnineo spumanti•• ••pri sum dente perempt••.

Apuleius reporteth of one Leopolemus, that he loved the wife of Thrasillus; now to the intent that he might possesse her, he took her husband abroad with him to the hunting of a Boar, that under colour thereof he might kill him, and say the Boar slew him: Being abroad, the nets raised, and the Dogs loosed, there appeared unto them a Boar of a monstrous shape, wonderfull fat, with horrible hair, a skin set with standing bristles, rough upon the back, and his mouth continually foaming out a∣bundance of froath, and the sound of his gnashing teeth ringing like the ratling of armor; having fire-burning eyes, a despite••ul look, a violent force, and every way fervent: he slew the noblest Dogs which first set upon him, not staying till they came to him, but he sought out for them, breaking their cheeks

and legs asunder, even as a Dog will do some small bones; then he trod down the nets in disdain, pas∣sing by them that offered him the first encounter, and yet remembring his own vigor and strength, turning back again upon them, first overthrowing them, and grinding them betwixt his teeth like Apples, at length he meets with Thrasillus, and first teareth his cloth from his back, and then like∣wise tore his body in pieces, and this man I remember in the first place to be killed by this monster-Boar, whether he was a beast or a man. Martiall in his book of spectacles remembreth a story of Diana, who killing of a wilde Sow with Pig, the young ones leaped out of her belly, and this I thought good to remember here, although it be somewhat out of place;

Inter Caesarea discrimina saeva Dianae, Fixisset gravidam cum levis hasta suem, Exiliit partus miserae de vulnere matris, O Lucina fero••c, hoc peperisse fuit?

Anceus the father of Agapenor was killed by the Calidonian Boar, as we have said already. Ca〈…〉〈…〉 was slain by a Boar in the mountain Tmolus. There was one Attas a Syrian, and another an Arca∣dian, and both these were slain by Boars, as Plutarch writeth in the life of Sert••rius. It is reported of one Attes a Phrygian, that as he kept his Sheep he did continually ••ing songs in commendation of the mother of the Gods, for which cause she loved him, honoured him, and often appeared unto him; whereupon Jupiter fell to be offended, and therefore sent a Boar to kill Attes. Rea after his death lamented him, and caused him to be buryed honourably. The Phrygians in his remembrance did every year in the spring time lament and bewail him.

Adonis also, the Leman of Venus, is faigned of the Poets to be killed by a Boar: and yet Macrobius saith, that it is an allegory of the Sun and the Winter, for Adonis signifieth the Sun, and the Boar the Winter: for as the Boar is a rough and sharp beast, living in moyst cold, and places covered with frost, and doth properly live upon winter fruits, as Acorns, so he is the fitter emblem for Winter, that is, a devourer of the Suns heat and warmth, both which fall away by death from all living creatures. When Teuthras a King of Mysia went to hunt in the mountain Thrasillus, he started a huge great Boar, which he and his guard followed and hunted unto the Temple of Diana Orthosi••, whereinto the Boar entred for sanctuary.

The poor beast seeing the Hunters at hand, cryed out with the voice of a man: Parce ô rex pe••udi Deae, O King spare Dianaes Boar: But the king being nothing at all moved therewith, slew him in the Temple; which wickednesse the Goddess could not endure, and therefore first of all she restored the Boar to life, and afterwards afflicted the King with madnesse, who was therefore driven into the Mountains, and there lived like a beast.

When Lysippe his mother knew hereof, she went to him into the Woods, and carryed Cyranius the Prophet, who instructed him to pacifie the Gods by a sacrifice of Oxen, which when it was per∣formed, the King recovered again his right minde; and so his mother in remembrance thereof; built there a Chappell to Diana, and set thereupon the picture of a Boar in Gold, with a mans mouth. There was also a custome in ancient time for champions and their fathers brethren and kindred to swear by a Boar cut in pieces. And thus much for the naturall and morall story of the Boar, which I will conclude with those verses of Horace, describing the prodigious habitation of Boars in the waters, and Dolphins in the Woods, as if one had changed with another;

Delphinum silvis appingi••, fluctibus aprum, Qui variare cupit rem prodigialiter unam.

The Medicines of the wilde Swine.

There are declared a M. things concerning the remedies of Goats, but a larger and more ample power shal be shewn of a wilde beast of the same kinde. Also the same regard shall be had concer∣ning the remedies of a tame Sow and a wilde Boar, yea, of all other tame and wilde beasts, that is, that the same or things like to either of them may be ended, differing only according to more or lesse, because the same parts of wilde beasts living, are lesse moist and cold then those that are tame. That which we repeat here concerning the common remedies of a Boar and Sow tamed, in some of the parts of them, to wit, the blood, the brain, the cheek-bone, the lungs or lights, the liver, the gall, the ankle bone, the hoof, the dung, and urine, is not in the Sow repeated before.

The brains of a Boar taken with blood, is very much commended against the bitings of Serpents. Again, the brains and blood of a Boar, doth help those that fear the coming of Carbuncles. The lard and fat of a Boar being sodden and bound fast together, doth with a wonderfull celerity make firm those bones that are broken. The fat of a Boar mingled with Hony and Rozin, is very much commended against the bitings of Serpents.

The fat of a wilde Boar mingled with the fat of the lungs or lights, doth very much profit those which have their feet broken or bruised by any mischance. The fat of a Boar being mixed with Oyl of Roses, is very good for those that are troub••nd with blisters or pushes, it being anointed thereupon. The brains of a Boar is very profitable for Carbuncles, and the pains of a mans yard. The brains of a Boar being bruised very small in Hony, and put thereto, doth

wonderfully make it sound. The brains of a Boar sodden and drunk in wine, doth ease all the pains and griefs. There are more things spoken concerning the remedies of the brain in the medicines of the Sow. The ashes of the cheek-bone of a Boar doth cure those ulcers which do encrease bigger by little and little.

Also the same thing doth make firm those bones that are broken. The lungs or lights of a Boar mixed with hony, and put upon the feet after the manner of a mollifying emplaister, they shall be freed from all exulcerations. Dioscorides also doth commend the lungs or lights of Sowes, Lambs; and Bears. The liver of a Boar being new killed and scorched by a fire, and beaten to powder, and so being taken in wine, is an especiall remedy against the bitings of Serpents and Dogs. The liver of a Boar being old, and drunken in wine with Rue, is very much commended against the bitings of Serpents. The Fibres of the liver of a Boar, and those especially which are neerest to the entrance of the gall and liver, being taken in Vinegar or rather wine, is much profitable against the bitings of Serpents.

The liver of a Boar is good to revive those whose spirits are drowsie. The liver of a Boar doth much profit, being stopped in the ears, for those that are troubled with Apostumes or any running sores therein. The liver of a Boar being new killed and drunken in wine is very effectuall against the loosenesse of the belly. There are certain little stones in the liver of a Boar, as there is in a common or vulgar Sow, or at leastwise like unto little stones, and they are also white, which being sodden and taken in wine, are very e••••ectuall against the disease of the Stone. Thou shalt read many more things concerning the remedies of the liver of a Boar in the medicines of the Sow. The gall of a Boar is very much commended for Wennes or swellings in the neck.

The gall of a Boar being mingled with Rosin and Wax, doth cure those ulcers which do encrease bigger and bigger. The gall of a Boar, and Lambs milk, being mingled together, and dropped in the ears, is very profitable for all pains therein. The body of a man being anointed with the gall of a Boar, doth stirre him up to carnal copulation. The gall of a Boar being mingled with sewet and applyed upon every joynt of the body, doth immediately cure all pains of the Gowt. We have declared also many things in the medicines of the Sow, concerning the remedies of the gall of a Boar. The stones of a Boar being eaten is very good against the Falling sicknesse, or the stones of a Boar being taken in Mares milk or water, is also very effectual against the same disease. The hoofs of a Boar being burned to ashes, and sprinkled upon drink, and so taken, doth very much help those that cannot easily make water.

The hooves of a Boar being burned and beaten to powder, and given in drink, is very effectual against the stopping of urine. The hooves of a Boar or Sow being burned, and given to drink in wine, is very much commended for those that cannot hold their urine in their sleep. The dung of a Sow (which liveth in the Woods) being dryed and drunk in water and wine, doth stay the voiding of blood, and doth ease also old pains of the sides: And again being taken in Vinegar, it doth stay all ruptures and convulsions, and also being mingled with the syrup of Roses, it doth remedy or help those places which are out of joynt.

The dung of a Boar being new made, and hot, is a speciall remedy against the flux of blood which issueth forth of the Nostrils. The dung of a Boar being mingled in wine, and applyed after the form of an emplaister, do presently draw away and make sound any thing which cleaveth to the body. It being also bruised and sodden with hony, and afterwards kneaded like Dough, and so applyed to the joynts, doth ease all pains that arise therein.

An emplaister made of the dung of a Boar, is very profitable against all venemous bitings, for it draweth forth the poyson. All other ulcers are filled up and cleansed with the dung of a Boar, except those which arise in the thighes. The dung of a Boar dried and beaten to powder, and sprinkled upon drink, doth cure all pains of the sides. Again, it being dried and beaten to powder, and administred in wine, doth not only cure the pain in the Spleen, but also the pain in the kidneys The dung of a Boar being burned to the ashes, and given to drink in wine, doth ease all pains in the knees and legs. The dung of a Boar n••w made and anoynted upon those places that are out of joynt, is very profitable for them. The dung of a field-boar mixed with brimstone, and taken in * 1.2349 wine, and strained Pitch, is very commendable for pains in the hips. The dung of a Boar being min∣gled with wine, and afterwards strained, and given to drink, about the measure of two little cup∣fuls at a time, doth speedily help those which are troubled with the Sciatica.

It also being sodden in Vinegar and Hony, doth mitigate all pains that rise in the feet or ankles The dung of a Boar burned to ashes, and sprinkled upon wine luke-warm, and so given to drink, doth help all those that are troubled with the bloody-flix. The rest of the remedies which con∣cern the dung of a Boar, thou shalt find in the medicines of the Sow. The urine of a Boar min∣gled with Hony and water, and so taken, is a speciall remedy for those that are troubled with the Falling sicknesse.

Again, the urine of a Boar being taken in sweet Vinegar, doth drive out those things which are dryed in the bladder. The urine of a Boar being kept in a glasse, doth cure all diseases and pains in the ears, but it is especially profitable for those which cannot hear. The urine of a Boar being * 1.2350 kept in a glasse, and made luke-warm, and dropped into the ears, is a speciall remedy for all Apostumes that are therein. The urine of a Boar which is kept long, is far more profitable, if so be that it be kept in a vessel of glasse. Again, the urine of a Boar being dryed in smoak, and moistened with Hony, and so powred into the ears, doth cure the deafnesse of the ears.

The urine of a Boar, and Oyl of Cypresse, each of them being equally mingled, and made luke-warm, is also good for the same disease.

The urine of a wilde Boar also is of the same force and vertue. The bladder of a wilde Boar doth stay the incontinency of the urine, if it be eaten, rosted, or boyled. The blather of a Goat being bur••ed to powder, and given to drink in water and wine, is very good and profitable for those which cannot make water easily. The urine of a Boar being drunken, doth help those that are troubled with the stone in the bladder, but it is more effectuall if it be first of all mingled with the dung. The Bladder of a Boar moistened with the urine, and hung up untill the waterish hu∣mor * 1.2351 cometh forth, and then boyled and given to those which are trueulent with the Strangury, is very profitable and good for them.

The Bladder of a Boar being dried and given in drink, is very profitable for those which are troubled with pains in the bladder and wringings of the guts. The urine of a tame Boar hung up in the smoak in the bladder of a Sow, and mixed with drink, is very profitable for those that are troubled with the Strangury. The urine of a Boar, or at least wise the bladder be∣ing given in drink, hath cured those which have been troubled with the Hydropsy as some do say. The urine of a Boar being taken in drink, is very good for those that are troubled with the Stone.

Now forasmuch also as Hunters are hurt by some, I thought it good to set down what remedies is fit for them. Therefore the wounds made of them are dangerous, because they are not only * 1.2352 deep, but also large and great, and it is also impossible to bring them to a glutination with medi∣cines, for the lips of the wounds which is made by contusion, are cut off and burned. They use a mutuall gnashing and striking of their teeth together, as it were against a whe••stone, to take re∣venge upon those which pursue and follow them. Therefore they cause a certain scab to grow upon the lips of the wound, wherefore it is meet to use a suppurative and not a glutinative manner of cure in them. It is meet to use in running and moist ulcers, not hot things, but cold, both in Win∣ter and Summer. For it is an easie matter for a Boar to hurt a Horse in the inside of his knee, in the time of his hunting, which doth breed to a waterish ulcer, and there doth also follow a swell∣ing. To this cold things are to be applyed, and it is to be cured by anointing it with a medicine which is called Diachalcanthes, or the head of a Dog, being burned about the tongue, and beaten into pow∣der, and so to be applyed after the manner of a Cataplasme. And thus much concerning the me∣dicines of the Boar.

Of the TATUS, or Guinean Beast.

[illustration]

THis is a four-footed strange Beast, which Bellonius saith, he found in Turchia, among the Moun∣tebanks and Apothecaries. It is brought for the most part out of the new-found world, and out of Guinea, and therefore may be safely conveyed into these parts, because it is naturally covered with a hard shell, divided and interlined like the fins of fishes, outwardly seeming buckled to the back like Coat-armor, within which the beast draweth up his body, as a Hedge-hog doth within his prickled skin; and therefore I take it to be a Brasilian Hedge-hog. It is not much greater then a little Pig, and by the snout, ears, legs, and feet thereof, it seemeth to be of that kind, saving that the snout is a little broader, and shorter then a Pigs, and the tail very long like a Lizards or Rats, and the same covered all over with a crust or shell. The gaping of the mouth is wider then a Swines; and one of these being broug••t into France, did live upon the eating of seeds, and fruits of the Gardens, but it appeareth by that picture, or rather the skin stuffed, which Adrianus Marcellus the Apo∣thecary

of Ʋlmes, sent unto Gesner, from whence this picture here expressed was taken, that the ••eet thereof are not cloven into two partslike Swine, but rather into many like Dogs, for upon the hinder feet there are five toes, and upon the fore feet four, whereof two are so small that they are scarce visible. The breadth of that same skin was about seven fingers, and the length of it two spans, the shell or crust upon the back of it did not reach down unto the rump or tail, but broke off as it were upon the hips, some four fingers from the tail. The Merchants as I have heard, and Citizens of London keep of these with their Garden worms.

Of the AIOCHTOCHTH.

THere is another beast that may be compared to this, (whereof Cardanus writeth) and he calleth the name of it Aiotochth. It is a strange creature found in Hispania N••va, neer the River Alvaradus, being not greater then a Cat, having the bill or snowt of a Mallard, the feet of a Hedge-hog, and a very long neck. It is covered all over with a shell like the trappings of a Horse divided as in a Lobster, and not continued as in an Oyster; and so covered herewith, that neither the neck nor head appear plainly, but only the ears; and the Spaniards for this cause call it Arma∣〈…〉〈…〉, and Co••texto: There be some do affirm that it hath a voice like a Swine, but the feet thereof are not indeed so cloven, that they remain unequal, but are like to a Horses, I mean the severall cloves. There are of these as I have heard to be seen in Gardens in London, which are kept to de∣stroy the Garden worms.

Of the TIGER.

[illustration]

THE word Tigris is an Armenian word, which signifieth both a swift Arrow, and a great * 1.2353 River, and it should seem that the name of the River Tigris was therefore so called, be∣cause of the swiftnesse thereof; and it seemeth to be derived from the Hebrew word Gir and Griera, which signifie a Dart. Munster also in his Dictionary of three languages, doth inter∣pret Tigros for a Tiger. In the 4. of Job the word Laisk by the Septuagints is translated M••rme∣leon, and by S. Jerom, Tigris. The Jewes call the same beast Phoradei, which the Grecians call Tigris; and all the people of Europe, to whom this beast is a stranger, call it after the Greek name, as the Italians, Tigre and Tigra, the French Ʋn Tigre, and the Germans Tigerthier.

Now concerning the name of the River Tigris, which because it joyneth in affinity with this * 1.2354

beast, it is necessary that I should say something in this place, because that we finde in holy Scri∣pture that it is one of the four Rivers which runneth through Paradise; which according to Josephu••, maketh many compasses and windings in the world, and at last saileth into the Red sea; and they further say, that there is no River of the world that runneth so swiftly as this: And therefore Ti∣gris vocatur, id est Sagitta, quod jaculum vel sagittam velocitate aequet: That is, it is called a Tiger, a Dart, or Arrow, because it runneth as fast as an Arrow flyeth: and for this cause we finde in The••cri∣tus, that a River in Sicilia was called Acis, that is, Spiculum, a Dart.

Some of the Poets do derive the name of the River Tigris from this Tiger the wilde beast, where-upon these Histories are told. They say, that when Bacchus was distracted, and put out of his wits by Juno, as he wandered to and fro in the world, he came to the River Sylax (which was the first name of this water) and being there desirous to pass over, but found no means to accomplish it, Jupiter in commiseration of his estate did send unto him a Tiger, who did willingly take him upon his back, and carry him over; Afterward Bacohus called that swift River by the name of that swift beast, Tiger. Others do report the tale thus. When Dionysius fell in love with the Nymph Alphesiboea, whom by no means either by promises, intreaties or rewards he could allure unto him, at last he turned himself into a Tiger, and so oppressing the Nymph through fear, did carry her over that River, and there begot upon her his son Medius, who when he came to age, re∣membring the fact of his father and mother, called the name of the River Tigris, because of his Fathers transformation. But to leave this matter as not worth the standing upon, whether the Ri∣ver was called after the name of the beast, or the beast after the name of the River, or rather both of them after the name of the dart or swift Arrow, we will proceed to the natural story of the Ti∣ger, commending that to the Readers judgement which is essential to this story, containing in it ne∣cessary learning, and garnished with all probability.

First of all therefore, Tigers like Lyons are bred in the East, South, and hot Countries, be∣cause * 1.2355 their generation desireth abundance of heat, such as are in India, and near the Red sea, and the people called Asangae, or Besingi, which dwell beyond the River Ganges, are much troubled and annoyed with Tigers. Likewise the Prasians, the Hyrcanians, and the Armenians. Apollonius with his companions travelling betwixt Hiphasis and Ganges, saw many Tigers. In Berigaza and Dachinabades, which is beyond the Mediterranean Region of the East, there are abundance of Ti∣gers, and all other wilde beasts, as Arrianus writeth. In Hispaniola, Ciamba, and Guanassa, Pe∣ter Martyr saith, by the relation of a Spaniard inhabiting there, that there are many Lyons and Tigers.

The Indians say, that a Tiger is bigger then the greatest Horse, and that for strength and swift∣nes•• * 1.2356 they excel all other beasts. There be some which have taken them for Tigers, which are called Thoes, greater then Lyons, and lesser then the Indian Tigers, as it were twice so big as Lyons; but I rather agree to the relation of Arrianus, Strabo, Megasthenes, and Mearcus; for they say th••t a Tiger feareth not an Elephant, and that one of them hath been seen to fly upon the head of an Elephant, and devour it: and that among the Prastans, when f••ur men led one of these Tigers tamed, by the way they met with a Mule, and that the Tiger took the Mule by the hinder leg, drawing him after him in his teeth, notwithstanding all the force of the Mule and his four leaders; which is unto 〈◊〉〈◊〉 a suffici∣ent argument not only of his strength, but of his stature also: and if any have been seen of lesser stature, they have been mistaken either for the Linxes, or for the Thoes.

The similitude of the body of this beast is like to a Lionesses, for so is the face and the mouth; the * 1.2357 lower part of the fore-head, and gnashing or grinning teeth, and all kinde of creatures which are ravening, are footed like a Cat, their neck short, and their skins full of spots, not round like a Pan∣thers, nor yet divers coloured, but altogether of one colour and square, and sometimes long, and therefore this beast and the Panther are of singular note among all the four-footed: yet Solinus and Seneca seem to be of opinion that their spots are sometimes of divers colours, both yellow and black, and those long like rods in these sayings:

Tibi dant vari•• pectora Tigres.

And again:

Ʋbera virgata ferae Caspiae.

And Silius saith:

Corpore virgato Tigris.

It were needless to speak of their crooked claws, their sharp teeth, and divided feet, their long tail, agility of body, and wildeness of nature which getteth all their food by hunting. It hath been * 1.2358 falsely believed, that all Tigers be females, and that there are no males among them, and that they engender in copulation with the winde; whereupon Camerarius made this witty riddle in his ••he∣torical exercises:

A fluvio dicor, flu••ius vel dicitur ex me, Juncta{que} sum vento, vento velocior ipso, Et mihi dat ventus natos, nec quaero maritos.

The Epithets of this beasts are these: Armenian Tigers, sharp, Ganietican, Hyrcanian, fierce, * 1.2359

cruel, and wicked, untamed, spotted, divers coloured, straked, bitter, ravenous, African, greedy, Ca∣spian, C••rcesian, Caucasean, Indian, Parthian, Marsian, straight-footed, mad, stiffe, fearful, strong, foaming, and violent, with many such others, as are easie to be found in every Author. The voice of this beast is called Ranking, according to this verse:

Tigrides indomitae rancant, rugiunt{que} Leones.

Now because that they are strangers in Europe, as we have said already, never breeding in that part of the world, and as seldom seen, we must be constrained to make but a short story of it, because there are not many divers things concerning the nature of it, and in the Physick none at all. For * 1.2360 the manner of their food; they prey upon all the greatest beasts, and seldom upon the smaller, as Oxen, Harts, and Sheep, but Hares and Conies they let alone.

It is reported by Plutarch, of a tame Tiger that was brought up with a Kid, the said Kid was kil∣led * 1.2361 and laid before him to eat, but he refused it two days together, and the third day oppressed with extremity of hunger, by her ranking and crying voice she made signes to her Keeper for other meat, who cast unto her a cat, which presently it pulled in pieces and devoured it. The like story unto this we have shewed already in the Panther. Generally the nature of this beast, is according to the Epithites of it, sharp, untamed, cruel, and ravenous, never so tamed, but sometimes they re∣turn to their former natures; yet the Indians do every year give unto their King tamed Ti∣gers and Panthers, and so it cometh to pass, that sometimes the Tiger kisseth his Keeper as Seneca writeth.

In the time of their lust they are very raging and furious, according to these Verses of Virgil:

Per sylvas tum saevus aper, tum pessima Tigris, Heu male cum Libyae solis ••rratur in agri••.

They ingender as Lions do, and therefore I marvel how the fable first came up, that they were all * 1.2362 females & had no males among them, and that the females conceived with young by the West wind. We have shewed already in the story of the Dogs, that the Indian Dog is engendered of a Tiger and a Dog, and so also the Hircanian Dogs: Whereby it is apparent, that they do not only conceive among themselves, but also in a mingled race. The male is seldom taken, because at the sight of a man he runneth away, and leaveth the female alone with her young ones, for he hath no care of the whelps, and for this occasion I think that the fables first came up that there were no males among the Tigers. The female bringeth forth many at once like a Bitch, which she nourisheth in herden very carefully, loving them, and defending them like a Lioness from the Hunters, whereby she is many times ensnared and taken. It is reported by Aelianus, that when they hear the sound of Bels and Timbrels, they grow into such a rage and madness, that they tear their own flesh from their backs.

For the taking of Tigers, the Indians near the River Ganges have a certain herb growing like Bu∣gloss, * 1.2363 which they take and press the juyce out of it, this they preserve beside them, and in still si∣lent calm nights, they pour the same down at the mouth of the Tigers den, by vertue whereof it is said the Tigers are continually enclosed, not daring to come out over it through some secret oppo∣sition in nature, but famish and dye, howling in their caves through intolerable hunger. So great is the swiftness of this beast, as we have shewed already, that some have dreamed it was conceived by the winde. For as the swiftest Horses, and namely the Horses of Dardanus, are likewise fabled to be begotten by the Northern winde, so the Tigers by the West winde.

Therefore they are never taken but in defence of their young ones, neither is there any beast * 1.2364 that liveth upon preying so swift as they: Solam Tigrim Indis insuperabilem esse dicunt, quoniam fugi∣endi celeritate, quae ventos aequare dicitur, è conspectu aufugit. Only the Tiger, the Indians say can ne∣ver be conquered, because when he is hunted he runneth away out of sight as fast as the winde. For this cause they diligently seek out the caves and dens of the Tigers where their young ones are lodged, and then upon some swift Horses they take and carry them away: when the female Tiger returneth and findeth her den empty, in rage she followeth after them by the foot, whom she quick∣ly overtaketh, by reason of her celerity.

The Hunter seeing her at hand, casteth down one of her Whelps: the distressed angry beast know∣ing that she can carry but one at once, first taketh up that in her mouth, without setting upon the Hunter, contented with that one, returneth with it to her lodging; having laid it up safe, back again she returned like the wind to pursue the Hunter for the residue, who must likewise set her down ano∣ther, if he have not got into his ship, for except the hunter be near the water side and have a ship rea∣dy, she will fetch them all from him, one by one, orelse it will cost him his life: therefore that en∣terprise is undertaken in vain upon the swiftest Horses in the world, except the waters come be∣twixt the Hunter and the Tiger: And the manner of this beast is, when she seeth that her young ones are shipped away, and she for ever deprived of seeing or having them again, she maketh so great lamentation upon the Sea shore howling, braying and rancking, that many times sh•• dyeth in the same place, but if she recover all her young ones again from the Hunters, she departeth with un∣speakable joy, without taking any revenge for their offered injury.

For this occasion, the Hunters do devise certain round sphears of glass, wherein they picture their young ones very apparent to be seen by the dam, one of these they cast down before her at her ap∣proach, she looking upon it, is deluded, and thinketh that her young ones are inclosed therein, and the rather, because through the roundness thereof it is apt to rowl and stir at every touch, this she driveth along backwards to her den, and there breaketh it with her feet & nails and so seeing she that is deceived, returneth back again after the Hunters for her true Whelps; whilest they in the mean season are safely harbored in some house, or else gone on some shipboard. It is reported by Johannes ••edesma a Spaniard, this excellent story of a male and female Tiger. In the Island Dariene, standing in the Occidental Ocean of the New found World, some eight days sail from Hispaniol••, it fell out (saith he) in the year of our Lord 1514. that the said Island was annoyed with two Tigers, a male and a female, for half a year together, so that there was no night free, but they lost some of their cattel, either a Horse, or an Ox, or a Cow, or a Mare, or a Hog, and Swine, and in the time that their young ones did suck, it was not safe for men to go abroad in the day time, much less in the night; but they devoured a man, if they did not first of all meet with another beast: At length the Countrey thus oppressed, necessity constrained them to devise a remedy, and to try some means to mitigate their calamities, wherefore they sought out all the ways and paths of the Tigers to and from their dens, that so they might take vengeance upon the raveners for the loss of so much bloud: At the last they found a common beaten way, this they cut asunder and digged deep into a large dungeon: having made the dungeon, they strewed upon the top of it little sticks and leaves, so covering it to dissemble that which was underneath, then came the heedless Tiger that way, and fell down into the ditch upon such sharp Iron stakes, and pointed instruments as they had there set, with his roaring he filled all the places thereabout, and the Mountain sounded with the eccho of his roaring voice.

The people came upon him, and casting great and huge stones upon his back killed him, but first of all, he broke into a thousand pieces, both the stones, Weapons, and Spears, that were cast against him; and so great was his fury, that when he was half dead, and the bloud run out of his body, he terrified the standers by beholding and looking upon him. The male Tiger being thus killed, they followed the footsteps into the Mountains where the female was lodged, and there in her absence took away two of her young ones, yet afterward changing their mindes, carryed them back again, putting upon them two brazen collers and chains, and making them fast in the same den, that so when they had sucked till they were greater, they might be with pleasure and safety conveighed in∣to Spain. At last when the time appointed was come that they should be taken forth to be sent away, the people went to the den, wherein they found neither young nor old, but their collers fastened in the same place that they had left them, whereby it was conceived that the envious mother had killed and torn her young ones in pieces, rather then they should fall into the hands of the hun∣ters; so that this beastly love of hers, ended in horrible cruelty, and for this occasion is it that Me∣dea thus speaketh in Ovid;

Hoc ego s•• patiar, tum me de Tigride natam, Tu•• serrum & scopulos gestare in cor de videbor.

And for this cause it was faigned, not without singular wit by the Poets, that such persons as satisfie the fulness of their wrath in extremity of revenge, are transformed into Tigers. The same Poet compareth the wrath of Perseus standing betwixt two advantages unto a Tiger betwixt two preys or herds of cattel, being in doubt whether of them to devour, in this manner;

Tigris ut auditis diversa valle du••rum, E••timulata fame, mugitibus armentorum, Nescit utro potius ruat, & ruere ardet utro{que} Sic dubius Perseus dextra lavave feratur.

In ancient times these Tigers were dedicated to Bacchus, as all spotted beasts were, and that the said Tigers did draw his Charriot whilest he did hold the rains; and therefore Ovid saith thus;

Bacchus in curru quem summum te••erat uvis, Tigribus adjunctis aurea lora dabat.

And Horace in this manner;

Hac te merentem Bacche pater tuae Vexer•• Tigres indocili jugum collo trahentes.

Tigers, notwithstanding their great mindes and untamable wildeness, have been taken, and brought in publike spectacle by men, and the first of all that ever brought them to Rome, was Augustus, when Quintus Tubero, and Fabius Maximus were Consuls, at the dedication of the Theater of Marcelus; the which Tigers were sent unto him out of India, for presents (as Dion writeth.) Afterwards Clau∣dius presented four to the people; and lastly Heliogabalus caused his chariots to be drawn with Ti∣gers, whereunto Martial alluded when he said;

Picto quod juga delicata collo, Pardus sustinet, improbae{que} Tigres, Indulgent patienti〈…〉〈…〉 fl••gell••.

Ledesma of whom we spake before affirmeth, that he did eat of the Tigers flesh that was taken in * 1.2365 the ditch in the Island Dariene, and that the flesh thereof was nothing inferior to the flesh of an Ox, but the Indians are forbidden by the laws of their Countrey, to eat any part of the Tigers flesh, ex∣cept the hanches. And thus I will conclude this story of the Tiger, with the Epigram that Martial made of a Tiger, devouring of a Lion.

Lambere securi dextram & consueta magistri, Tibris ab Hyrca••o gloria rara jugo, Saeva ferum rabido laceravit dente Leonem: Res nova, non ullis cognita temporibus. Ausa est tale nihil sylvis dum vixit in altis: Postquam inter nos est, plus feritatis habet.

Of the ƲNICORN.

[illustration]

WE are now come to the history of a Beast, whereof divers people in every age of the world have made great question, because of the rare vertues thereof; therefore it behoveth us to use some diligence in comparing together the several testimonies that are spoken of this beast, for the better satisfaction of such as are now alive, and clearing of the point for them that shall be born hereafter, whether there be a Unicorn; for that is the main question to be resolved.

Now the vertues of the horn, of which we will make a particular discourse by it self, have been the occasion of this question, and that which doth give the most evident testimony unto all men that haveever seen it or used 〈◊〉〈◊〉 hath bred all the contention; and if there had not been disclosed in it any extraordinary powers and vertues, we should as easily believe that there was a Unicorn in the world, as we do believe there is an Elephant although not bred in Europe. To begin therefore with * 1.2366 this discourse, by the Unicorn we do understand a peculiar beast, which hath naturally but one horn, and that a very rich one, that groweth out of the middle of the forehead, for we have shewed in other parts of the history, that there are divers beasts, that have but one horn, and namely some Oxen in India have but one horn, and some have three, and whole hoofs. Likewise the Bulls of Aonia, are said to have whole hoofs and one horn, growing out of the middle of their fore-heads.

Likewise in the City Zeila of Aethiopia, there are Kine of a purple colour, as Ludovicus Romanus writeth, which have but one horn growing out of their heads, and that turneth up towards their backs. Caesar was of opinion that the Elk had but one horn, but we have shewed the contrary. It is said that Pericles had a Ram with one horn, but that was bred by way of prodigy, and not na∣turally. Simeon S••thi writeth, that the Musk-cat hath also one horn growing out of the fore-head, but we have shewed already that no man is of that opinion beside himself. Aelianus writeth, that there be Birds in Aethiopia having one horn on their fore-heads, and therefore are called Ʋnicornes: and Albertus saith, there is a fish called Monoceros, and hath also one horn. Now our discourse of the Unicorn is of none of these beasts, for there is not any vertue attributed to their horns,

and therefore the vulgar sort of Infidel people which scarsely believe any herb but such as they see in their own Gardens, or any beast but such as is in their own flocks, or any knowledge but such as is bred in their own brains, or any birds which are not hatched in their own nests, have never made question of these, but of the true Unicorn, whereof there were more proofs in the world, because of the nobleness of his horn, they have ever been in doubt: by which distraction it appeareth * 1.2367 unto me that there is some secret enemy in the inward degenerate nature of man, which continually blindeth the eyes of God his people, from beholding and believing the greatness of God his works.

But to the purpose, that there is such a beast, the Scripture it self witnesseth, for David thus speaketh in the 92. Psalm: Et erigetur cornu meum tanquam Mono••••rotis. That is, my horn shall be lifted up like the horn of a Unicorn; whereupon all Divines that ever wrote, have not only col∣lected that there is a Unicorn, but also affirm the similitude to be betwixt the Kingdom of David and the horn of the Unicorn, that as the horn of the Unicorn is wholesome to all beasts and crea∣tures, so should the Kingdom of David be in the generation of Christ; And do we think that Da∣vid would compare the vertue of his Kingdom, and the powerful redemption of the world unto a thing that is not, or is uncertain or fantastical, God forbid that ever any man should so despight the holy Ghost. For this cause also we read in Suidas, that good men which worship God and fol∣low his laws are compared to Unicorns, whose greater parts as their whole bodies are unprofitable and untamable, yet their horn maketh them excellent: so in good men, although their fleshy parts be good for nothing, and fall down to the earth, yet their grace and piety exalteth their souls to the heavens.

We have shewed already in the story of the Rhinocerot, that Reem in Hebrew signifieth a Unicorn, although Munster be of another opinion, yet the Septuagints in the translation of Deut. * 1.2368 33. do translate it a Unicorn, for the Rhinocerot hath not one horn, but two. Rabbi Solomon, Da∣vid Kimhi, and Saadius do always take Reem and Karas for a Unicorn, and they derive Reem from Rom, which signifieth Altitudinem, height, because the horn of the Unicorn is lifted up on high. Hereunto the Arabians agree, which call it Barkeron; and the Persians, Bark; the Chaldeans, Rema∣na. In the 39. of Job, the Lord speaketh in this manner to Job: Numquid acquiescet Monoc••ros ut ser∣viat tibi, aut ut moretur juxta praesepi•• tua? Numquid ligabis Monocerotem fune suo pro salco faciendo, aut complanabit glebas vallium post te? That is to say, will the Unicorn rest and serve thee, or tarry beside thy cratches? Canst thou binde the Unicorn with a halter to thy plough to make furrows, or will he make plain the clots of the Vallies? Likewise in the prophesie of Esa. the 34. chap. and in many other places of Scripture, whereby God himself must needs be traduced, if there be no Unicorn in the world.

Besides the Arabians, as And Bellun. writeth, call this beast Alcherceden, and say that it hath one horn in the fore-head which is good against poysons. The Grecians call it Monokeros, from whence Pliny and all the ancient Grammarians do call it Monoceros, yet the divines both elder and later do name it by a more learned proper Latine word Ʋnicornis. The Italians, Alicorn••, Ʋnicorno, Liocorno, * 1.2369 Leocorno▪ the French, Licorne; the Spaniards, Ʋnicorno; the Germans, Einhorne; and the Ilyrians, Gednorozecz: And thus much for the name. All our European Authors which write of beasts, do make of the Unicorn divers kindes, especially Pliny, Ludovicus Romanus, Paulus Venetus, Nicholaus Venetus, Aeneas Sylvius, Albertus Magnus, out of whose words we must gather the best description that we can of the Unicorn. The Arcean Indians (saith Pliny) do hunt a certain wilde beast which is very curst, untamable, having one horn, which in the head resembleth a Hart, in the feet an Ele∣phant, in the tail a Boar, and in the residue of the body a Horse; the horn he saith, is about two cubits long, and the voice like the lowing of an Ox, somewhat more shrill, and they deny that this beast is ever taken alive. Aelianus writeth hereof in this manner, there are (saith he) certain Mountains in the midst of India, unto the which the passage is very difficult, where are abundance * 1.2370 of wilde beasts, and among other Unicorns, which the Indians call Cartazon••ns, who in their ripe age are as big as a Horse, and their mane and hairs are yellow, excelling in the celerity of their, feet and bodies, having feet cloven like an Elephants, the tail of a Boar, and one black horn growing out betwixt their eye-brows, not smooth, but rough all over with wrinckles, and the same grow∣eth to a most sharp point, these things (saith Aelianus) by comparing of whose words with Pliny, it is apparent they describe in these words but one and the same beast, and so also doth Phyles; where∣by I gather, that it is no other beast then the wilde Ass, or at the least the wilde Ass cometh nearest to the Unicorn of all others, for they agree in these things; first, in that both of them have one horn in the middle of the fore-head; secondly, in that both of them are bred in India; thirdly, in that they are both about the bigness of a Horse; fourthly, in their celerity and solitary life; fifthly and lastly, in their exceeding strength and untamable natures; but herein they differ both in their feet and colours, for the feet of the wilde Asses are whole and not cloven like the Unicorns, and their colour white in their body, and purple on their head; and Aelianus saith, that the horn also differeth in colour from the Unicorns, for the middle of it is only black, the root of it white, and the top of it purple, which Bellonius doth interpret, that the superficies or upper face of the horn is all purple, the inner part white, and the inward part or middle black; but of this Indian wilde Ass we have spoken already, and therefore I will adde nothing in this place but the words of 〈…〉〈…〉∣stratus in the life of Apollonius, who writeth in this manner;

There are many wilde Asses which are taken in the Fens, near the River Hiphasis, in whose fore-head there is one horn, wherewith they fight like Buls, and the Indians of that horn make pots, af∣firming that whosoever drinketh in one of those pots, shall never take disease that day, and if they be wounded, shall feel no pain, or safely pass through the fire without burning, nor yet be poysoned in their drink, and therefore such cups are only in the possession of their Kings, neither is it lawful for any man except the King, to hunt that Beast, and therefore they say that Apollonius looked up∣on one of those Beasts, and considered his nature with singular admiration.

Now there was one Damis in his company, who asked him whether he did believe that the vulgar report of the Unicorns horns were true or no, Apollonius made this answer: Adhibeo si hujus re∣gionis immortalem regem esse intellexero, qui enim mihi aut a••t••r•• cuiquam poculum ita salubre potest dare, nónne verisimile est ipsum quotidie illo uti, & ex eo corn•• frequenter vel ad crapulam us{que} bibere, nemo 〈…〉〈…〉m ut puto illum calumniabitur qui in tali poculo etiam inebr••etur. That is to say, I would believe that report, if I found in this Countrey a King that were immortal and could never dye, for if a man would give me such a cup, or any other man, do not you think that I would believe he drunk in the same cup? and who would blame a man if he drunk in such a cup till he were drunk? for it were lawful to use that horn unto surfeiting: whereby we may gather the minde of that wise man con∣cerning the Asses horn, and the Unicorns; namely, that they may give one some ease against acci∣cidental diseases, although they cannot prolong a mans life the space of one day: these things said he. There be Beasts (saith Aristotle) as the Oryx and Indian Ass, which are armed with one horn, and the cloven footed Oryx is no other then the whole footed Ass, for in the middle of their fore-head they have one horn, by which both sides of their head are armed, Cum medium pariter commune utri{que} extremo sit, Because the middle is equally distant from both the extremes; and the hoof of this Beast may well be said to be cloven and whole, because the horn is of the substance of the hoof, and the hoof of the substance of the horn, and therefore the horn is whole, and the hoof clo∣ven; for the cleaving either of the horn or of the hoof cometh through the defect of nature, and therefore God hath given to Horses and Asses whole hoofs, because there is greatest use of their legs, but unto Unicorns a whole and entire horn, that as the ease of men is procured by the helps of Horses, so the health of them is procured by the horn of the Unicorn. These things * 1.2371 (saith Aristotle.) And Strabo also writeth, that there are Horses in India, which have Harts heads, with one horn, of which horn their Princes make cups, out of which they drink their drink against poyson: and therefore by this which hath been said it appeareth unto me, that either the Indian Ass is a Unicorn, or differeth from it only in colour; and the objection of the hoofs is answered by Aristotle. Unto this discourse I will adde the travails of Ludovicus Roman, wherein he saw two Unicorns at Mecha in Arabia, where Mahomets Temple and Sepulcher is. There are preserved (saith he) within the walls and Cloysters of that Temple two Unicorns, which by way of miracle they bring forth to the people, and truly not without cause, for the sight is worthy ad∣miration.

Now their description is on this sort: One of them and the elder was about the stature of a Colt of two years and a half old, having a horn growing out of his fore-head of two cubits length, and the other was much less, for it was but a year old, and like a Colt of that age, whose horn was some four spans long, or thereabouts. The colour of them was like a Weaseled coloured Horse, the head like the head of a Hart, the neck not long, and the mane growing all on one side. The legs slender and lean, like the legs of a Hinde, the hoofs of the fore-feet were cloven like a Goats feet, and the hinder-legs are all hairy and shaggy with the outside; the Beasts although they were wilde, yet by Art or superstition, they seemed to be tempered with no great wildeness; it was said that the King of Aethiopia, did send them to the Sultan of Mecha, with whom he is constrained to ob∣serve perpetual amity. Now these Unicorns are of another kinde, then the Unicorns of Pliny and Aelianus, because their Unicorn hath a whole hoof, and this cloven, but this objection was answered before: and although Pliny and Aristotle do acknowledge no other Unicorn then the Oryx, whose horn is black, as hard as Iron, and sharp at the point, yet it is clear that there is another Unicorn be∣side that.

Now Paulus Venetus saith, that in the Kingdom of Basman, which is subject to the great Cham, that there are Unicorns somewhat lesser then Elephants, having hair like Oxen, heads like Boars, feet like Elephants, one horn in the middle of their fore-heads, and a sharp thorny tongue, wherewith they destroy both man and beast: and besides he addeth, that they muddle in the dirt like Swine. Now if it were not for the horn in the middle of the fore-head, I would take this Beast for a Rhinocerot, but because the horn of the Rhinocerot groweth out of the nose, I deem this to be a second kinde of Unicorn; for there is no man that shall read this story, but will think that the learned Author had reason to discern betwixt the eyes and the fore-head, and therefore there can be no exception taken to my observation.

Nicola•• Venetus an Earl saith, that in Masinum or Serica, that is, the Mountains betwixt India and Cathay, (as Aeneas Sylvius writeth) there is a certain Beast having a Swines head, an Oxes tail, the body of an Elephant (whom it doth not only equal in stature, but also it liveth in continual variance with them) and one horn in the fore-head: now this if the Reader shall think it different from the former, I do make the third kinde of the Unicorn; and I trust that there is no wise man that will be offended at it: for as we have shewed already in many stories, that sundry Beasts have not only their divisions, but sub-divisions, into sub-alternal kindes, as many Dogs, many Deer,

many Horses, many Mice, many Panthers, and such like, why should there not also be many Uni∣corns? And if the Reader be not pleased with this, let him either shew me better reason, (which I know he shall never be able to do) or else be silent, lest the uttering of his dislike, bewray envy and ignorance.

Now although the parts of the Unicorn be in some measure described, and also their Countries, namely, India and Aethiopia, yet for as much as all is not said as may be said, I will add the residue in * 1.2372 this place: And first of all there are two Kingdoms in India, one called Niem, and the other Lam∣ber or Lambri; both these are stored with Unicorns: And Aloisius Cadamustus in his fifty Chapter of his Book of Navigation, writeth that there is a certain Region of the New-found World, wherein are found live Unicorns; and toward the East, and South, under the Equinoctial there is a living creature (with one horn which is crooked, and not great) having the head of a Dragon, and a beard upon his chin, his neck long, and stretched out like a Serpents, the residue of his body like to a Harts, saving that his feet, colour, and mouth are like a Lions: and this also (if not a fable or rather a Monster) may be a fourth kinde of Unicorn; and concerning the horns of Unicorns, * 1.2373 now we must perform our promise, which is to relate the true history of them, as it is found in the best Writers. This therefore growing out of the fore-head betwixt the eye-lids is neither light nor hollow, nor yet smooth like other horns, but hard as Iron, rough as any file, revolved into many plights, sharper than any dart, straight and not crooked, and every where black except at the point.

There are two of these at Venice in the Treasury of S. Marks Church, as Brasavolus writeth, one at Argentarat, which is wreathed about with divers Spires. There are also two in the Treasury of the King of Polonia, all of them as long as a man in his stature. In the year 1520 there was found the horn of a Unicorn in the River A••rula, near Bruga in Helvetia, the upper face or outside whereof was a dark yellow, it was two cubits in length, but had upon it no plights or wreathings. It was very odoriferous (especially when any part of it was set on ••iee) so that it smelled like musk: assoon as it was found, it was carryed to a Nunnery called Campus regius, but afterwards by the Governor of Helvetia it was recovered back again, because it was found within his territory. Now the vertues of this horn are already recited before, and yet I will for the better justifying of that which I have said concerning the Unicorns horn, add the testi∣mony of our learned men which did write thereof to Gesner, whose letters according as I finde them recorded in his work, so I have here inserted and translated word for word. And first of all the answer of Nicholas Gerbelius unto his Epistle, concerning the Unicorns horn at Argentoratum, is this which followeth, for, saith he, The horn which those Noblemen have in the secrets of the great Temple, I have often seen and handled with my hands; It is of the length of a tall man, if so be that you shall thereunto add the point thereof: for there was a certain evil disposed person amongst them, who had learned (I know not of whom) that the point or top of the same horn would be a present remedy both against all poyson, and also against the Plague or Pestilence: Wherefore that sacrilegious thief plucked off the higher part or top from the residue, being in length three or four fingers.

For which wicked offence, both he himself was cast out of that company, and not any ever after∣wards of that family might be received into this society by an Ordinance gravely and maturely ra∣tified. This pulling off the top brought a notable deformity to that most splendant gift. The whole horn from that which sticketh to the fore-head of this beast, even unto the top of the horn is alto∣gether firm or solid, not gaping with chops, chinks or crevises, with a little greater thickness then a tile is usually amongst us. For I have oftentimes comprehended almost the whole horn in my right hand. From the root unto the point it is even as wax candles are rowled together most elegantly se∣vered and raised up in little lines.

The weight of this horn is of so great a massiness, that a man would hardly believe it, and it hath been often wondred at that a beast of so little a stature could bear so heavy and weighty a burden. I could never smell any sweetness at all therein. The colour thereof is like unto old Ivory, in the midst betwixt white and yellow. But you shall never have a better pattern of this, then where it is sold in little pieces or fragments by the Oylmen. For the colour of our horn is life unto them. But by whom this was given unto that same Temple I am altogether ignorant.

Another certain friend of mine, being a man worthy to be believed, declared unto me, that he * 1.2374 saw at Paris with the Chancellor, being Lord of Pratus, a piece of a Unicorns horn, to the quantity of a cubit, wreathed in tops or spires, about the thickness of an indifferent staffe (the compass there∣of extending to the quantity of six fingers) being within and without of a muddy colour, with a so∣lid Iubstance, the fragments whereof would boil in the Wine, although they were never burned, having very little or no smell at all therein.

When Joannes Ferrerius of Piemont had read these things, he wrote unto me, that in the Temple of Dennis, near unto Paris, there was a Unicorns horn six foot long, wherein all those things which are written by Gerbelius in our Chronicles were verified, both the weight and the colour: but that in bigness it exceeded the horn at the City of Argentorate, being also hollow almost a foot from that part which sticketh unto the fore-head of the Beast, this he saw himself in the Temple of S. Den∣nis, and handled the horn with his hands as long as he would, I hear that in the former year * 1.2375 (which was from the year of our Lord 1553.) when Vercella was overthrown by the French, there was brought from that treasure unto the King of France, a very great Unicorns horn, the

price whereof was valued at fourscore thousand Duckets. Paulus Poaeius describeth an Unicorn in this manner; That he is a Beast, in shape much like a young Horse, of a dusty colour, with a * 1.2376 maned neck, a hairy beard, and a fore-head armed with a horn of the quantity of two cubits, being separated with pale tops or spires, which is reported by the smoothness and Ivory whiteness there∣of, to have the wonderful power of dissolving and speedy expelling of all venom or poyson what∣soever.

For his horn being put into the water, driveth away the poyson, that he may drink without harm, if any venomous Beast shall drink therein before him. This cannot be taken from the Beast being alive, forasmuch as he cannot possibly be taken by any deceit: yet it is usually seen that the horn is found in the Deserts, as it happeneth in Harts, who cast off their old horn through the inconveniences of old age, which they leave unto the Hunters, Nature renewing another unto them.

The horn of this Beast being put upon the Table of Kings, and set amongst their junkets and bankets, doth bewray the venom if there be any such therein, by a certain sweat which cometh over it. Concerning these horns, there were two seen, which were two cubits in length, of the thickness of a mans arm, the first at Venice, which the Senate afterwards sent for a gift unto So∣lyman the Turkish Emperour: the other being almost of the same quantity, and placed in a silver pillar, with a short or cutted point, which Clement the Pope or Bishop of Rome, being come unto Marssels, brought unto Francis the King for an excellent gift. Furthermore concerning the vertue of such a gift, I will not speak more of this Beast, then that which divulged fame doth perswade the believers.

Petrus Bellonius writeth, that he knew the tooth of some certain Beast in time past, sold for the * 1.2377 horn of a Unicorn, (what Beast may be signified by this speech I know not, neither any of the French men which do live amongst us) and so a small piece of the same being adulterated, sold some-times for 300. Duckets. But if the horn shall be true and not counterfeit, it doth notwithstanding seem to be of that creature which the Ancients called by the name of a Unicorn, especially Aelianus, who only ascribeth to the same this wonderful force against poyson and most grievous diseases, for he maketh not this horn white, as ours doth seem, but outwardly red, inwardly white, and in the midst or secretest part only black.

But it cannot be denyed, that this our Unicorns horn was taken from some living wilde Beast. For there are found in Europe, to the number of twenty of these horns pure, and so many broken•• two of the which are shown in the treasury of Saint Marks Church at Venice, (I heard that the other was of late sent unto the Emperor of the Turks for a gift by the Venetions) both of them about the length of six cubits: the one part which is lowest being thicker, and the othe•• thinner, that which is thicker, exceedeth not the thickness of three inches just, which is also attributed unto the horn of the Indian Ass, but the other notes of the same are wanting.

I do also know, that which the King of England possesseth to be wreathed in spires, even as that accounted in the Church of S. Dennis, then which they suppose none greater in the world, and I never saw any thing in any creatures more worthy praise then this horn. The substance is made by nature, not Art, wherein all the marks are found which the true horn requireth. And forsomuch as it is somewhat hollow (about the measure of a foot which goeth out of the head, and the bone growing from the same is comprehended) I conjecture that it never falleth, as neither the horns of a Musk-cat, a wilde Goat, and an Ibex do: but the horns of these beasts do yearly fall off, namely, the Buck, the Hart, Field-goat, and Camelopardal. It is of so great a length, that the tallest man can scarsely touch the top thereof, for it doth fully equal seven great feet. It weighteth thirteen pounds with their assize, being only weighed by the guess of the hand, it seemeth much heavier. The figure doth plainly signifie a wax candle, (being folded and wreathed within it self) being far more thicker from one part, and making it self by little and little less towards the point, the thickest part thereof cannot be shut within ones hand, it is the compass of five fingers, by the circumference, if it be measured with a thread, it is three fingers and a span.

That part which is next unto the head hath no sharpness, the other are of a polished smoothness. The splents of the spire are smooth and not deep, being for the most part like unto the wreathing turnings of Snails, or the revolutions or windings of Wood-bine about any Wood. But they pro∣ceed from the right hand toward the left, from the beginning of the horn, even unto the very end. The colour is not altogether white, being a long time somewhat obscured. But by the weight it is an easie thing to conjecture, that this Beast which can bear so great burden in his head, in the quantity of his body can be little less then a great Ox.

There are found oftentimes in Polonia certain horns which some men guess to be of the Unicorns, * 1.2378 by a double argument. First, because they are found several, never by twains which as yet is heard, although sometimes they may be found with the skull and bones of the rest of the body: further∣more, because their strength or vertue is approved against great and most grievous diseases: con∣cerning which thing Antonius Schnebe••gerus, a Physitian of great learning amongst the Sarmatians, and an excellent observer of nature, writ unto me some five year past, to see some of these horns, ha∣ving sent them by the labour of my very good friend Joachinnus Rhaeticus, a most excellent Physitian in Sarmatia, and incomparable in the Mathematick Arts in this age.

The first of these horns (saith he) I saw being of the length of my fadom, with a duskish or darkish colour: the point thereof being exceeding sharp and smooth. The compass about

the root of the horn did exceed six spans. The outside was plain, with no turnings of spires: the substance easie to be crumed, the figure crooked, the colour exceeding white within, which if it be drunk in Wine, doth draw over it self a dark colour. Eight such divisions were joyned to the same, as you shall see in the greater part which I send, but that part is not of the horn, but either the en∣trance of the palat, or some other things as I conjecture.

This horn was found under the earth, (not deeper then a foot, in a solitary and high place, as be∣tween two hils, through which a River runneth) by Countrey-men that were digging to lay the foundation of a house. But the horn was smitten with an Ax, and severed into very small pieces: but that noble and excellent man Joannes Frikasz (in whose field the horn was found, being distant from Cracovia two miles) by all diligence he could, lest that the small pieces should be cast abroad, took deliberate freed, that they should be taken out of the earth. From the root to the top it was all round and smooth, but touching it with ones tongue, it cleaveth fast unto it, the tooth was as big as a man could gripe in his hand, being in the upper or outward part bony or hollow within, white in the middle, and toward the end somewhat reddish.

But there was found all the Beast, as by the greatness of his bones might easily be perceived, be∣ing bigger in quantity then a Horse. It is most certain that it was a four-footed Beast, by the bones of the shoulders, thighs and ribs. But if this horn were the tooth of an Elephant, as some do sup∣pose, you would marvail why two (which I have heard) were never found together. But the teeth or rather horns of Elephants are neither so crooked that they might come almost to half a circle as they did. The strength of this horn a penny weight thereof being put in Wine or water of Bo∣rage, healeth old Fevers, as also tertian or quartern Agues of three years continuance, and cureth many diseases in mens bodies, as asswaging the pain of the belly, and making of those to vomit, who can by no means ease their stomachs. Hither to shall suffice to have spoken concerning one of those four horns which I saw. The other was like unto this, but less pure; for the colour was outward∣ly most black, inwardly most white, being found in the River. The third, and fourth most hard, so that a man would think it were by the touching thereof stone or iron, being solid even unto the point, for I have not seen them wholly, but the part of one, to the length of a cubit; of the other, to the length of half a cubit, with a dark colour, being almost of the same thickness as the two for∣mer: But forasmuch as the two former have no rifts or chinks in them, these have by their longi∣tude, being like herbs bending or wreathing in their stalks.

There was another found in a certain field, so much appearing out of the earth, that the rude or Countrey sort did think it to be some pile or stake. Many also are cured and freed from shaking Feavers by the medicinal force of these, the cause whereof I suppose to be this, because the former are softer, for as much as one of them will••ly in the water for so long a time, but the other under the earth being scar••e well hid. I afterwards saw a fifth like unto the first, none of them being straight or direct up, but also crooked, some almost unto a half circle: Hitherto Schnebergerus, who also addeth this: That there are more of these to be found in Polonia, and therefore for the most part to be contemned.

There are moreover found in Helvetia some of these horns: one in the River A••ula against the Town of Bruga, the other in the last year, in the River of Birsa, but it was broken, even as the third with that famous Earl of the Cymbrians, William Warner in a Tower near unto the City R〈…〉〈…〉, who gave unto Gesner a good piece thereof, who found another piece as he was a ••ishing at Birsa in the River. And it is no great marvail that they are found there, where through length of time they are broken into small pieces, and carryed by the force of the waters into divers places.

But it is most diligently to be observed, whether they are found in the earth, as also to be known whether that great horn be of this beast, which hangs alone in the great Temple at Argen••aur, by the pillar, for it hath hanged there many years before, as now it appeareth, for that doth plainly seem the same magnitude, thickness, and figure which Schnebergerus hath described in his own horn, that we have allowed before for wilde Oxen. The Ancients have attributed singular horns to the Unicorn, whom some have cald by other names as it is said: and furthermore to the Oryx (a wilde Beast unknown in our age except I be deceived) which Aristotle and Pliny call a Unicorn, Aelianus a Quadrucorn. Oppianus doth not express it, but he seemeth to make it a two horned Beast. Simeon Se∣thi doth also write, that the Musk-cat or Goat which bringeth forth Musk, hath one horn. Cer∣tain later writers (as Scaliger reporteth) say, that there is a certain Ox in Ethiopia which hath one horn coming out in the midst of his fore-head, greater then the length of a foot, bending up∣wards, the point being wreathed overthwart, and they have red hair, whereby we gather that the horn of all Unicorns is not pure. But the reason why these horns are more found in Polonia, then in any other place, I cannot well guess, whether from thence we shall suspect them to be of certain Ʋries, which at this day abide in the Woods of Sarmatia; in times past, there were many more, which have lived both in greater and larger Woods, neither were they killed with so often hunting: some whereof it is most like have come to great age, as appeareth by their great and stately horns, which things we leave to be considered of others. I suppose that the Apothecaries never have the true horn of a Unicorn, but that some do sell a kinde of false adulterated Horn, other the fragments of this great and unknown horn, of which we have spoken, and not only of the horn, but also of the bones of the head; some of which are so affected by longinquity of time, that you may take a three-fold substance in them, although it be broken by a certain distance, one being for the most part whi∣tish and pale, the other whiter and softer, the third stony and most white.

I hear that in the new Islands there was a horn bought in the name of a Unicorns horn, being much praised for expelling of poyson: which what it is I have not as yet examined, but it is to be inquired, whether it be Rhinocerots or not, for both the ancient and late Writers do mingle this with the Unicorn. I do verily conjecture that the same strength is pertinent to both the Horns.

And thus much shall suffice concerning the true Unicorns horn, and the Vertues arising there∣from. In this place now we will proceed to the residue of the history, reserving other uses of this horn to the proper medicines.

These beasts are very swift, and their legs have no Articles. They keep for the most part in the * 1.2379 Deserts, and live solitary in the tops of the Mountains. There was nothing more horrible then the voice or braying of it, for the voyce is strained above measure. It fighteth both with the mouth and with the heels, with the mouth biting like a Lion, and with the heels kicking like a Horse. It is beast of an untamable nature, and therefore the Lord himself in Job saith, that he cannot be tyed with any halter, nor yet accustomed to any cratch or stable. He feareth not Iron nor any Iron in∣strument, (as Isidorus writeth) and that which is most strange of all other, it fighteth with his own kinde, yea even with the females unto death, except when it burneth in lust for procreation; but unto stranger-beasts, with whom he hath no affinity in nature, he is more sociable and familiar, delighting in their company when they come willingly unto him, never rising against them, but proud * 1.2380 of their dependence and retinue, keepeth with them all quarters of league and truce, but with his female, when once his flesh is tickled with lust, he groweth tame, gregal and loving, and so conti∣nueth till she is filled and great with young, and then returneth to his former hostility. He is an enemy to the Lions, wherefore assoon as ever a Lion seeth a Unicorn, he runneth to a tree for suc∣cour, that so when the Unicorn maketh force at him, he may not only avoid his horn, but also de∣stroy him; for the Unicorn in the swiftness of his course runneth against the tree, wherein his sharp horn sticketh fast, then when the Lion seeth the Unicorn fastned by the horn, without all danger he falleth upon him and killeth him. These things are reported by the King of Aethiopia, in an Hebrew Epistle unto the Bishop of Rome.

It is said that Unicorns above all other creatures, do reverence Virgins and young Maids, and * 1.2381 that many times at the sight of them they grow tame, and come and sleep beside them, for there is in their nature a certain savour, wherewithal the Unicorns are allured and delighted: for which occasion the Indian and Aethiopian Hunters use this stratagem to take the beast. They take a goodly * 1.2382 strong and beautiful young man, whom they dress in the apparel of a woman, besetting him with divers odoriferous flowers and spieces.

The man so adorned, they set in the Mountains or Woods where the Unicorn hunteth, so as the winde may carry the savour to the beast, and in the mean season the other Hunters hide themselves: the Unicorn deceived with the outward shape of a woman and sweet smells, cometh unto the young man without fear, and so suffereth his head to be covered and wrapped within his large sleeves, never stirring but lying still and asleep, as in his most acceptable repose. Then when the Hunters by the sign of the young man perceive him fast and secure, they come upon him, and by force cut off his horn, and send him away alive: but concerning this opinion we have no elder autho∣rity then Tzetzes, who did not live above five hundred years ago, and therefore I leave the Reader to the freedom of his own judgement, to believe or refuse this relation; neither was it fit that I should omit it, seeing that all Writers since the time of Tzetzes, do most constantly be∣lieve it.

It is said by Aelianus and Albertus, that except they be taken before they be two years old they will never be tamed; and that the Thracians do yearly take some of their Colts, and bring them to their King, which he keepeth for combat, and to fight with one another: for when they are old, they differ nothing at all from the most barbarous, bloudy, and ravenous beasts. Their flesh is not good for meat, but is bitter and unnourishable: And thus much shall suffice for the natural story of the Unicorn; now followeth the medicinal.

The Medicines arising from the Ʋnicorn.

Concerning the horns of the Unicorn, I have sufficiently already written, as the Antients have delivered in their remedies: but in this place I will handle the remedies which late Writers have at∣tributed thereunto, as also our own observations of the same. I remember that in times past, I saw a piece of this horn of the weight of nine Inches, with a certain Merchant in the market, being black and plain, and not wreathed in circles or turnings, but at that time I did not so much observe it. Now amongst our Apothecaries I do not not only finde small or little frag∣ments out of which there issued (as they say) some certain marrow, which are rounder, whiter, and softer.

But both the same colour, as also the substance being put too much, and eaten, if it be easily crummed, and not stuft as other horns, doth signifie the same not to be good or perfect, but counterfeited and corrupted: as perhaps the horn of some other beast burnt in the fire, some cer∣tain sweet odors being thereunto added, and also imbrued in some delicious or aromatical perfume; peradventure also Bay by this means, first burned, and afterward quenched or put out with certain sweet smelling liquors. There is great care to be had, that it be taken new, and while it smelleth

sweet, not either abolished by age, nor the vertue thereof diminished by often or frequent cups. For rich men do usually cast little pieces of this horn in their drinking cups, either for the prevent∣ing or curing of some certain disease. There are also some which inclose it in gold or silver, and so cast it in their drink, as though the force thereof could remain many years, notwithstanding the continual soaking in Wine.

But that which is so used and drunk in Wine doth bring upon it a certain dark or obscure colour, the whiteness which before remained upon the same being quite lost, expelled and utterly abolished. Most men for the remedies arising from the same, command to use the horn simply by it self: Others prefer the marrow therein. It being cast in Wine doth boil, which some men either through ignorance or deceit, impute to be a sign of the true horn, when as contrarily any other horns be∣ing burnt, do in water or wine cause bubbles to arise. There are some wicked persons which do make a mingle mangle thereof, as I saw amongst the Venetians, (being as I hear say, compounded with lime and sope) or peradventure with earth or some stone: (which things are wont to make bubbles arise) and afterward sell it for the Unicorns horn.

Wherefore it shall be more safe to buy it out of the whole horn if it may be done, or of greater crums, and which may well describe the figure of a horn; then small fragments where you may re∣ceive less deceit. A certain Apothecary which was at Noremberg, in a stately mart Town amongst the Germans, declared the way unto me how to deface the colour of an adulterated Unicorns horn, being made by some with Ivory, either macerated or boiled with certain medicines (by Set-foil as I suppose, and other things) by which means having scraped it, I found within the true substance to be Ivory. Antonius Brasavolus writeth, that all men for the most part do sell a certain stone for Unicorns horn: which truly I deny not to be done, who have no certainty therein my self: not∣withstanding also it may to come pass, that a very hard and solid horn, about the point of asword especially (which part is preferred to inferior, as also in Harts horns) to which either stones or iron may yeild, such as Authors attribute to the Rhinocerot. And other Unicorns may bear the shape of a stone before it self. For if Orpheus concerning Harts horns rightly doubted, whether the same or stones were of greatest strength: I think it more to be doubted in the kinde of Unicorns, for the horns of Harts are not only solid (as Aristole supposed) but also the horns of Unicorns, as here I have said.

The horn of an Unicorn is at this day used, although age or longinquity of time hath quite abo∣lished it from the nature of a horn. There are some which mingle the Rhinoceros with the Unicorn, for that which is named the Rhinoceros horn, is at this day in Physical use, of which notwith∣standing the Authors have declared no effectual force. Some say that the Unicorns horn doth sweat, having any poyson coming over it, which is false, it doth perhaps sometimes sweat, even as some solid, hard, and light substance, (as also stones and glass) some external vapour being about them, but this doth nothing appertain to poyson.

It is in like manner reported, that a kinde of stone called the Serpents tongue doth sweat having poyson come over it. I have heard and read in a certain book written with ones hands, that the true horn of a Unicorn is to be proved in this manner. To give to two Pigeons poyson (red Arsnick or Orpin) the one which drinketh a little of the true Unicorns horn will be healed, the other will die, I do leave this manner of trial unto rich men. For the price of that which is true, is reported at this day to be of no less value then gold. Some do sell the weight thereof for a floren, or eight pence: some for a crown, or twelve pence. But the marrow thereof is certainly of a greater price, then that which is of harder substance. Some likewise do sell a dram thereof, for two pence half penny, so great is the diversity thereof. For experience of the Unicorns horns to know whether it be right or not: put silk upon a burning coal, and upon the silk the aforesaid horn, and if so be that it be true the silk will not be a whit consumed.

The horns of Unicorns, especially that which is brought from new Islands, being beaten and drunk in water, doth wonderfully help against poyson: as of late experience doth manifest unto us, a man, who having taken poyson & beginning to swell was preserved by this remedy. I my self have heard of a man worthy to be believed, that having eaten a poysoned cherry, and perceiving his belly to swell, he cured himself by the marrow of this horn being drunk in Wine, in very short space.

The same is also praised at this day for the curing of the Falling sickness, and affirmed by Aelianus, who called this disease cursed. The ancient Writers did attribute the force of healing to cups made of this horn, Wine being drunk out of them: but because we cannot have cups, we drink the substance of the horn, either by it self or with other medicines. I happily sometime made this Sugar of the horn, as they call it, mingling with the same Amber, Ivory dust, leaves of gold, coral, & certain other things, the horn being included in silk, and beaten in the decotion of Raisins and Cinamon, I cast them is water, the rest of the reason of healing in the mean time not being neglected. It is moreover commended of Physitians of our time against the pestilent feaver, (as Aloisius Mundellus writeth) against the bitings of ravenous Dogs, and the strokes or poysonsome stings of other creatures: and privately in rich mens houses against the belly or maw worms; to conclude, it is given against all poy∣son whatsoever, as also against many most grievous diseases. The King of the Indians drinking out of a cup made of an Indian Unicorns horn, and being asked wherefore he did it, whether it were for the love of drunkenness, made answer, that by that drink drunkenness was both expelled and resisted, and worser things cured, meaning that it clean abolished all poyson whatsoever. The horn of a Unicorn, doth heal that detestable disease in men called S. Johns evill, otherwise the

cursed disease. The horn of an Unicorn being beaten and boiled in Wine, hath a wonderful effect in making the teeth white or clear, the mouth being well cleansed therewith. And thus much shall suffice for the medicines and vertues arising from the Unicorn.

Of the ƲRE-OX.

[illustration]

THis beast is called by the Latines, Ʋrus; by the Germans, Aurox, and Ʋrox, and Grossevesent; by * 1.2383 the Lituanians, Thur; the Scythians, Bubri; and these beasts were not known to the Grecians, (as Pliny writeth) of whom Seneca writeth in this manner;

Tibi dant variae pectora Tigres, Tibi villosi terga Bisontes, Latis{que} feri cornibus uri.

And Vi••gil also maketh mention of them in his Georgicks▪ writing of the culture or tilling of Vines.

Texenda saepes etiam & pecus omne tenendum: Praecipu•• cum frons tenera, imprudens••; laborum, Cui super indignas hyemes, ••olem{que} potentem, Silvestres uri assidue, capreae{que} sequaces Illudunt.—

These wilde beasts or Ure-oxes are wilde Oxen, differing from all other kindes, already rehearsed in the story of Oxen, Bugles, Bisons, or any other, although some have unskilfully taken them for Bisons, and Sir Thomas Eliot in his Dictionary, doth English Ʋrus a Bugil but beside him no body, that I know, and for this cause he is reprehended by other. Now although there be nothing in this beast but ordinary, yet seeing it is a creature so well known, we have less reason to omit his shape and story, lest we should justly be condemned of negligenee and carelesne••s.

In outward proportion of the body it differeth little from the Bull, It is very thick, and his back * 1.2384 somewhat bunched up, and his length from the head to the tail is short, no ways answerable to the proportion of his stature and sides: the horns (as some say) are but short, yet black, broad, and thick, his eyes red, a broad mouth, and a great broad head, his temples hairy, a beard upon his chin, but short, and the colour thereof black, his other parts, as namely in the face, sides, legs, and tail, of a reddish colour.

These are in the wood Hercynia, in the Pyr••ney Mountains, and in Mazovia, near Lituania. * 1.2385 They are call'd Ʋri of Oron, that is the Mountains, because their savage wildeness so great, that they seldom descend from those safeguards. They far excel Bulls, and other wilde Oxen, coming nearer to the quantity or stature of Elephants, then to the Bull. In resemblance a man would think them to be compounded of a Mule and a Hart, for their outward resemblance so seem, It is said they could never be taken by men, although they were taken when they were

young, yet they love other heards of Cattel, and will not forsake them easily after they have once joyned themselves unto them, whereby many times they are deceived and killed, twenty, thirty, or forty at a time. Caligula Caesar brought of these alive to Rome, and did shew them in publick spectacle to the people, and at that time they were taken for wilde Bulls. Some affirm that there * 1.2386 are of these in Prussia, and that they are so wilde, cruel, and untamable, as they fear or spare neither man nor beast; and when they are set upon and wounded by the Hunters in the Woods among the trees, feeling their hurts, and perceiving their bloud issuing out of their body, they rage above measure; for having no means to take revenge upon the Hunter, by reason that he standeth behinde some great tree, for very wrath and fury they kill themselves with their own head-long force upon the same tree. It is said that their foreheads are so broad and large, that two men may easily sit betwixt their horns. They are able to take up an armed man and his Horse, and to tosse him into the air like a Bull, and the heads of these or such like beasts are to be seen publique∣ly fixed up in common places at Mentz and Wormes, which are worth the observation, because in all proportion they are twice so big as the vulgar Bull or Oxe.

Now although their large bodies and manes do also appertain to the Bisons, yet it is not unfit to attribute the same also to the Ure-oxe. For if it be in the pleasure of any man to make it also a kinde of Bison, I will not deny that this must be remembred, that both the body of this beast is much larger, and also the aspect not so grim or fierce as is the Bison.

There are many of these found also in Angremannia, and the Confines of Lapponia, and other * 1.2387 Northern parts of the world, where they are called by the Illyrian term Zubrones, and these are so high as a tall man can hardly lay his hand upon the top of their backs, although he strain himself very much.

And some of them are fifteen cubits in length, of whom, beside their admirable strength, their velocity and nimblenesse is also remarkable, for it is said of them, that when they empty their bel∣lies, they can turn about to take their dung or excrement upon their horns before it fall to the ground, which they cast upon the Hunters or pursures, Dogs or men, whereby they blinde and burn them. They which accustome or practise to kill and hunt these beasts, are greatly commended and rewarded when they have killed many of them, whereof they make proof, by bringing the horns of them that they have killed into the common Market-place.

In ancient time before the invention of Iron weapons, they did take them in those Countreys in ditches, and great caves of the earth, whereunto the strongest and most active young men did ap∣ply themselves, having both Dogs and all other needfull instruments to take away the life of this beast; and if it did not happen that he fastned his horns into some tree, then was all their labour lost, for they could never come neer to touch him, only when in his speedy swift fury among the woods, he ran his horns into the body of some Oaks or such like, whereby he was stayed, (for it is not so easie to pull them forth as to fixe them, because they are rugged, crooked, and stand upward) then he was overtaken and killed by some Hunter or other. And if at any time he met with a Hunter, it was fatall and deadly to the man, except he could avoid the beast by getting unto some tree.

Sigismundus Baro, that honourable man writeth thus hereof, that in Malonia neer Lituania, it is bred, and called Thur, and they are a kinde of wilde Oxen, not differing from the vulgar, (except as aforesaid) but in their colour, and a spotted strake or line which goeth all along their backs. And those Ure-oxen are kept as it were in Parks and Chases, having a peculiar designment by the King, and the inhabitants of certain Villages to keep and watch them. Sometimes when they meet with a common or vulgar tame Cow, they leap upon her, and fill her; but such a Calf liveth not long, but dyeth as if it were not perfect, and if it do chance to live, it never resembleth the ••ire, nor yet is admitted into their society and herd, but are refused for bastards and ignoble breed. And when he was Ambassador to Sigismundus the Emperour he received for a gift one of these killed, and bowelled, having the skin of the forehead cut off and taken away, whereat he wondred much * 1.2388 but durst not ask the question or reason thereof; yet afterward he understood that there were girdles made of that part of the hide, whereby the women in that Countrey were perswaded that they should be made apt to conceive and bring forth children: and Bona the mother of Sigismundus gave unto him two girdles for that purpose, whereof he said he bestowed one upon the Queen of of Romans, who did take the same at his hand very graciously and thankfully. And it is certain, that out of the hides of these beasts are made girdles, which are two fingers thick, and strong and yet the hair upon them is soft and gentle like any Wooll.

The flesh of these beasts is rank and heavy, and if it be eaten fresh it causeth loosenesse, but if it be salted a day or two it is nothing inferiour to Beef, for so the humidity is taken away. With the horns are made drinking Cups, and for that purpose the richer sort of people do edge or lip them over with silver and gold: they hold or contain as much as two ordinary Pitchers of water. Other take off the points and fasten them to spears, being very sharp, and not easily blunted or broken, and other make of them cut into slices or panes the best Lanthorns in the World. And thus much for the Ure-ox, unto whose History it is needfull for me to adde the story of divers other wilde Oxen not yet described.

Strabo saith, that there are Oxen called Rhizes, among the Hesperian Aethiopians, who in outward * 1.2389 proportion are much like the vulgar Bulls, but in other parts, as quantity, strength, and vigour, comparable to the Elephants.

Theuetus writeth, that betwixt Florida and Palma, in the new found World, there are very many strange shaped beasts, and among other a kinde of wilde Bull, whose horns are a foot long, but on his back he hath a tumour or bunch like a Camel, and is therefore called Bos Camelita, his hair all over his body is very long, but especially under his chin, and his colour like a yellow Mule, and this beast is a continual enemy to a Horse. Like unto these are the tame Scythian Oxen, and some other in Asia, who carry pac••s upon the bunches of their backs, and also bend their knees like Camels.

Of the Lybian OXE.

THere is so great an innumerability of Lybian Oxen, of so great swiftnesse and celerity, that the Hunters are many times deceived in hunting them, and so do certainly chance or fall upon other wilde beasts for the same they raised, and he in the mean while doth hide himself in a place of brambles and briars, keeping himself there safe, while other wilde beasts doth appear like unto them, and so do deceive the eyes of the Hunters: therefore if any man do begin to follow after either of them, it will be but labour lost, for he is not able to comprehend or attain them with a Horse, except he may take them being wearied by longitude of time. But if any Hunters shall finde a young Calf, spare the life thereof, and shall not presently kill it, he shall reap a double pro∣fit by it: and first it doth bring profit to it self, and doth induce or lead his Dam into captivity. For after that the Hunter hath bound the Calf with a rope, she being inflamed by the love or af∣fection which she beareth to her Calf, returneth back again unto it, coveting with an ardent desire to loosen and take away her Calf out of the bond or halter, therefore she thrusteth in her horn that she may loosen the cord, and pluck her young one away, whereby she is kept ••ast bound with her Calf, her horns being intangled in the rope. Then cometh the Hunter and killeth her, and * 1.2390 taketh forth her liver, and also cuttech off her dugs or udder, and doth likewise pluck off her skin, and leaveth her flesh for the Birds and wilde Beasts to feed upon. There is another kinde of Oxin Lybia, whose horns do bend downward, and for that cause they are ••••in to seed going backwards. Of the sayings of Herodotus and Aelianus, I have spoken before. Philes doth write, that they are called Oxen going backward, because the broadnesse of their horns doth cover their eye sight, so that it standeth them in no use to go forward, but is very commodious to go backward. There is an Oxe which liveth in the Woods of Africk, which doth resemble a domesticall Oxe, yet lesse in sta∣ture, of a brown or russet colour, and also most swift of foot. This beast is found in the deserts, * 1.2391 or in the Marches or limits of the deserts. Their flesh is also of a perfect or absolute savour and taste, good for the nourishment of men.

Of the Indian wilde OXEN.

THe horns of the Oxen of the Garamantons do grow downwards toward the earth, and there∣fore * 1.2392 when they feed they bow the hinder part of the neck, (as Solinus writeth) and as we have spoken before in the diversities of wilde Oxen. The Woods also in India are filled with wilde Oxen. In the Province of India where the Gy〈…〉〈…〉its inhabit, are great multitudes of Oxen which live in the Forrests or Woods. In the Kingdoms which are upon the borders or confines of India, (in the * 1.2393 mid of the day) are many fair and great Oxen which live in the Woods. There are Mountains in the inmost Regions of India, which are very hard to come unto, where they say live those beasts wilde, which are among us domesticall and tame, as Sheep, Goats, Oxen, and so forth. The great King of India doth elect or choose a day every year for the runnings and combats of men, and also fightings of Beasts, who setting their horns one against another, do fight irefully with admirable rage, untill they overcome their adversaries. They do also labour, and strive with all their nerves * 1.2394 and sinewes, even as if they were Champions, or fought for some great reward, or should get ho∣nour by their battell.

Wilde Bulls, tame Rams, Asses with one horn, Hyenaes, and lastly Elephants, as if they were capable of reason, they wound them among themselves, and the one doth oftentimes overcome and kill the other, and sometimes fall down together being both wounded. I have also recited be∣fore in another place of the intreaty of Oxen, those Indian Oxen which are said to be most swift in their joynts in running to and fro, when they are at combate, because there we had not distinguish∣ed whether these were wilde Oxen or not: but it doth appear in this place, that they are wholly taken for wilde Oxen: and the thing it self doth manifest that domesticall Oxen are not so swift nor so strong.

The Oxen in India have altogether whole hoofs, and also but one horn. Aethiopia also doth * 1.2395 breed Indian Oxen, that is to say, Oxen that are like to those of India, for some have but one horn, and other some three. Solinus saith, that there are found in India some Oxen which have but one horn, and othersome which have three horns, with whole hoofs and not cloven. The Indian Oxen are said to be as high as a Camel, and their horn four foot broad. Ptolemeus doth report, that he saw a horn of an Indian Oxe which did hold in the breadth of it thirty gallons.

There are also Oxen which are bred in India which in greatnesse are no bigger then a Buck, or Goat, they do run yoaked together very swift, nor do end their race with lesse speed then the Goat, land Horses, and I did not take them to be Oxen living in the Woods, for our Rangifer and Oxen which live in the Woods, are the swiftest of all beasts in this kinde, and most apt to combats and runnings, and they may partly be called Oxen having one horn, and partly Oxen having three * 1.2396 horns: neither are they found in Scandinavia, but also in other Regions and Dominions of Asia, as we beleeve that Indian Oxen are of the same kinde. Solinus doth not rightly call those Indian Oxen, which Aelianus calleth Aethiopicos, as I have declared above in the story of the Aethiopian Oxen, for their horns are moveable. Ctesias doth write, that there are sprung up among the same beasts, that beast which is called Mantichora: which is manifested by Aristotle in his History of Four-footed beasts. Hermolaus also and others have not considered this error. Among the Arachotans there are Oxen which live in the Woods, which do differ from those that are bred in the City, as much as wilde Swine from tame. Their colour is black, bending a little downwards, and their horns broad and upright. There is a City in India called Arachotus, taking the name from the Ri∣ver Arachotus, which doth flow out of Caus••ous, what those beasts are which do bend their horns upward, I have declared in the story of the Bison; for as there may be spoken something concer∣ning the difference of the Plants of the Woods, so also concerning the beasts that are bred in the City, and those that are bred in the Woods.

Of the WEASEL.

[illustration]

THere are divers kindes of Weasels, but in this place we do intreat of the least kinde, whose form and shape we have also here set down. It is likewise properly named of the Latines, Mustela, a Weasel, for so we were wont plainly to name those which were common and domesticall, and to adde names to those which are more seldome seen, or live in the Woods for difference sake.

The word Chol••d in Levit. 11. is translated a Weasel of all Interpreters. The Rabbins do call them Chuldah, and commonly Mustela, as David Kimhi writeth. The Chaldeans do translate it Chul∣da, the Arabians Caldah, the Persians Gurba, and Hieron. Mustela. Oach is an Hebrew word, where-upon it was once called Ochim, plurally in Isai. 13. Babylon subvertetur, & implebunt domos ••or••m Ochim, Munsterus cercopithecos vertit. That is to say, Babylon shall be overthrawn, and their houses shall be filled with Ochim, that is, Weasels, but Munsterus doth call them Munkeys. David Kimhi, and the Master of Thalmud, do call it Nemiah, that is, like to a Cat, but commonly they call it a Martin, or Firum, and Furon. The Authors of the Concordances of the Hebrewes, do interpret Koph, Circopi∣thecum, or Cephum, and Culdah, that is to say, Mustela, a Weasel, as the Jewes do think. The C〈…〉〈…〉 hath translated a Martin Ochijn. Symmachus also hath left or forsaken the Hebrew word. Aquila doth translate it Typhones, that is, a Whirle-winde, Hieronymus doth translate it Draco, that is, a Dragon.

Koah is truly interpreted to be a kinde of Lizard, or a Chamaelion; in Leviticus 11. We also read in Albertus, His, and Hyrzus, (two barbarous words) for a Weasel, which he himself doth not understand: but I have discerned or taken this signification out of the words of Aristotle: for Al∣bertus doth most unlearnedly expound Hircum a Hare, being deceived, because both the living beasts do often times remove their young ones from one place to another in their mouths. Fe〈…〉〈…〉s also doth seem to be according to Aristotle, no other thing then Gale, that is to say, a Weasill. For Feyton (saith he) it hath wit like a Fox, that is to say, in setting upon Hens or Chickins, and the other shape and form of it is Katiz, that is to say, Ictis, a Ferret. Namfitza also is even to this day called a Weasel among the Grecians. Ibanauge is also called a Weasel, Ibinuers is a little four-footed beast. Bellula also doth seem to signifie a Weasel, by a feigned word prodeeding from the French or Italians, which do call also Belettam, Balottam pro Mustela, for a Weasel, but some of the later Grecians * 1.2397 do abuse it, in terming it a Cat, as I have spoken before in the History of the Cat.

Theodorus Gaza in Aristotle doth interpret it sometimes a Weasel, and other sometimes a Cat; neither can I sufficiently gather wherefore he doth so change it, seeing that the Grecians call Ca〈…〉〈…〉 for a Cat Aeluron, and the Latines Felem. Some say, that Mustela for a Weasel hath been interpreted

or declared of late dayes, being only led (if I be not deceived) with the affinity of the German word, for the Germans do call Mustela a Wisel. The Grecians do usually take to this day Mustela for a Wea∣sel, as I have read in the Oration of Suidas. A Weasel is called in Italy Donn••la, or Ballottula. It is apparent by the words of Avicen, that Donnula, and otherwise Dannula is barbarously used pro Maste∣la * 1.2398 for a Weasel: Albertus and Niphus do write Damula for a Weasel, by the which word, the later Writers do very obscurely understand Dama for a Weasel, which is of the kinde of Goats living in the Woods. Damma or Dammula is a small and weak beast, (as Isidorus writeth) speaking of those that are wilde, and will not come to hand. When it doth bring forth young, it doth presently de∣vour the Seconds or those that come after birth, before they touch the earth, and yet it is a prey * 1.2399 it self to other Four-footed beasts. You may also seem to take a little Dear, or a kinde of young Goat, or a Weasel, for that kinde of beast which doth devour her Seconds: But we read that neither of these do it.

The Lizard is said to devour her first litter which she littereth in her old age. We also call Domesticall Weasels, Foinos. A Weasel is called in France, Belotte, or Belotte, and Albalotis. Some as I do hear, which do inhabit about the Towns of Meta, do call them Baccal, Carolus Figuli doth in∣terpret a Weasel in French; Fovinum, or Morturellum, of which I have shewed before that there is two kindes, and also that there are Weasels living in the woods. In Spain also they are called Coma∣dreia. The people of Rhetia which speak Latine, do keep the Latine name. The Germans do call them Wisel or Wisele. Georgius Agricola saith, that it is called a Weasel by reason of the noise that it maketh. Othersome dwelling in Helvetia, do call it Hermelin, and some do call it by a corrupt word Hamlin, but those ought only to be named so which are altogether white, and are found in Winter time. But here in England it is called a Weasell, and some do write it Wesyll, or Weasyll: But the white Weasel is called Minever, by the transposition of the letters of the French word, it is called Herminne, and among the Illyrians, Kolczauna.

Some do think at this day, that the beast whose shape and form we have given for a Weasel, is the Shrew-mouse, but not rightly, for their only reason is, that the bitings of it doth poyson and harm almost in like manner. Albertus also doth write, that the Sea Weasel is called the field-Shrew, which is utterly false and untrue: For the Shrew is called among the Grecians, M••gale, male or fe∣male. They do now also commonly call Ichneumon the Indian Mouse, and othersome the fallow Deer: But Damula, or Donula, is of the Italians and some later barbarous Writers, altogether called a common Weasel, and not Ichneumon, which is a peculiar beast to the Egyptians.

Now the reason of the Latine name Mustela, Carolus Figulus is of opinion, that it is derived of Mys * 1.2400 and Steli••, two Greek words, because it devoureth Mice, and both the Germans and the English de∣rive their word Steal, or Stellen, to rob or filch, from the Greek word Stellein; so that it is so called, because this Weasel is a still, and secret, stealing, and devouring beast. Calepin saith, that Mustela is quasi longior Mus. This beast is also called by Aristotle, Habeninum, and it is said, that it hunteth Moles or blinde Mice.

The Epithets hereof are, fearfull, in-creeper, and swift, and beside these I finde not any mate∣riall, * 1.2401 or worthy to be rehearsed. Now concerning their outward proportion, it is as we have here described, a long and thin body, but the colour thereof varieth; for some of them are brown, and branded, some black, and some clean white, which we have shewed already to be the Ermyn: for in some places of Germany, Helvetia, and the Alpes, the Weasels in the Winter become all white. But forasmuch as there are two kindes of Weasels, one vulgar and domesticall, living in houses and Cities, and the other wilde, living in the Woods and Mountains: we finde also that they differ in colour, neither of both being constant in the same; for the domesticall Weasel is upon the back, and side sandy, red, and sometime yellowish, and alwayes white on the th••oa••, yea, sometimes as Geor. Agricola writeth, they are all white, whereat no man ought to wonder, seeing the Hares of Hel∣vetia do in the Winter time turn white: And of these white Weasels or Ermyns there are abundance in the Northern parts of Europe, where their Summers are short, and their Winters long: And these white Weasels differ nothing from the common vulgar Weasels of other colours, except that their hair stick faster to their backs; and it is observed, that in Russia the Noblest women are appa∣relled with these skins: And there is a Wood in Scandinavia (called Lanzetuoca) which is fourscore mile long, wherein are abundance of white Weasels: And the Kings tents among the Tartarians are said to be covered all over with the skins of Lyons without, and the walls to be hung with these Armins or white Weasels within; and although the price of these skins be very deer among them (for sometimes so many as are used in one Garment will cost two thousand Crowns) yet do the people earnestly seek after them, accounting it no small honour, to wear so much wealth upon their backs.

Now the reason why these beasts came to be called Armilini, is from Armilla a chain, because they did wear them in fringes about their garments like chains▪ and although that some of the Alpine Mice be all white, and likewise the Pontique Mouse, yet there must be a difference observed betwixt these Weasels which are properly called Armins, and those Mice which are so called, only by way of resemblance, as we have shewed already in their stories. And of the Pontique Mouse. I may adde thus much more, that they live in the Winter time in hollow trees, wherein they become as white as snow all over, except their tails, and are in quantity like▪ Squirrels, but in the end of May they turn somewhat red, because that then they give themselves, to copulation and generation of young ones, when they lay aside their whitenesse, and live many dayes together in care all copu∣lation,

among the green and fresh herbs, leaving behinde them such rank and unsavoury smells, as are very odious to a good sent: And it is said, that every three year their skins through abun∣dance of food grow greater and greater, to the exceeding commodity of Merchants, and Skinners in Norway, and Helsyngia.

There are certain little four-footed beasts called Lemmar, or Lemmus, which in tempestuous and * 1.2402 rainy weather, do seem to fall down from the clouds, and it was never yet found, whether their beginning arose first from heaven or earth, but this is certain that as soon as ever they have fallen to the ground, some of them have been opened, and in their bowels have been found green herbs, and therefore I marvel why ever it should be beleeved that these beasts are bred of some feculent matter in the clouds; but if any man ask me from whence then have they their beginning, I answer from the earth, even as Locusts and Catterpillers, who are said in holy Scripture to be carryed to and fro with the windes, and so these beasts being destitute of naturall food in their places of ge∣neration, do advance themselves into the winde, and so are carried into other strange and un∣known Countreys, where they fall like Locusts upon every green thing, living untill they have de∣voured all, but when once they taste of new grown herbs, they perish and die, by means whereof they encrease great pestilence and corruption, but the Ar••••lins or Armins do eat and devour them.

Now the Skins of these beasts are exceeding delicate having in them divers colours, and therefore the people flea them off from their bodies, and sell them by thirty or forty in bundles, for great price; but of these skins I have said enough, both here and elsewhere. The wilde Weasels differ not from the vulgar domesticall Weasel, their foreteeth are short and not long like a Mouses, the face broad, their genital part like a Foxes, their tail short, their legs and clawes short; strong and sharp; and it is reported by Strabo, that the Weasels of Mauritania are as big as Cats, but their ga∣ping and opening of their mouth much longer, and wider. There is an Island called Dordocel〈…〉〈…〉, on the one side whereof (as Pliny writeth) there are Weasels, and through the middle there is a way over which they never passe, and on the other side there are not only not any bred, but also if they be brought into it, they die and perish, and so likewise it is reported of Beotia.

They make themselves caves and holes in the earth, rocks, and walls, wherein they lodge, into * 1.2403 the which they frame two passages or doors, one into the South, the other into the North, (resembling herein the Squirrels) that so they may be free from the winde, on which side soever it bloweth, sometimes they get into stacks of Hay and straw, and there they lodge: those Weasels which live neer houses sleep not much, for they have been seen abroad all the Winter time, not only the vulgar but the Armins: neither are they unthankfull unto the Countrey men in whose houses they lodge, for they kill, eat, and devour all manner of Mice, Rats, and Moles; for because of their long, slender bodies, they are apt to creep into the holes of the earth, and narrow passa∣ges, fetching their prey from those places whither Cats cannot come; therefore in He〈…〉〈…〉tia the Countrey men nourish them more then Cats, because they destroy more vermin then Cats. The harm they do is to Hens, Chickens, and Egs, and yet some say they eat the Egs and ••et the Hens alone: they are likewise enemies to Geese, and devour their Egs; and Aelianus writeth, that if they come unto dead men, they will pull out their eyes in such manner as they do Egs, and there∣fore such Carkases are to be watched against them. Amyntat writeth, that the Shrew-mouse is con∣ceived betwixt a Mouse and a Weasel, which opinion is, not only r••diculous, but impossible, for how is it likely that a Mouse will ingender with that beast which lyeth in wait to destroy her? It is also said, that a Weasel fighteth with those Serpents that hunt after Mice, for no other cause, but to gain the prey from him.

There is nothing in this beast more strange, then their conception and generation, for they do * 1.2404 not engender nor couple in their hinder parts, like other four-footed beasts, but at their ears, and bring forth their young ones at their mouth, and for this cause Aristeas writeth, the Jewes were forbidden to eat them, for this their action was an emblem of folly, and of foolish man, which can keep no secrets, but utter all that they hear (thus saith he) But we that are Christians knew other reasons why the Jewes were forbid to eat them. The Egyptians make of it another sign, for they say, that their copulation at the ear, and generation at the mouth, are emblems of speech which is first taught to the ear, and then uttered by the tongue: there be other again that hold this to be a fable: And Pope Clement writeth, that they conceive at the mouth, and bring forth a•• the ••ar. Many say, it is true of the Weasel of the Sea, but not of the Weasel of the earth, which is therefore called Collipara, and this they would confirm by another fable of Medus, whose ••ead after it was cut off, it is said to bring forth Chrysaor and Pegasus; some do alledge for this opinion, that the Crowes and the Ibis do conceive at their mouths: but this is certain, that they have plac••s of conception underneath their tails like other four-footed beasts, and therefore how it should come to passe, that their young ones should come forth at their mouths, I cannot easily leard. It may be that the opinion thereof first arose from the sight of some old one carrying her young in her mouth, for the young ones are very small like Mice, and therefore it is likely that they re∣move them to and fro, as Cats do their young ones, for they are in continuall fear, lest they should be taken and destroyed by men, or by some other enemy beast.

The dung of Weasels doth smell many times like musk, the reason whereof we have shewed your in another place, all of them in generall have a most rank and filthy savour. It is a ravening and destroying beast; and although the body of it be very small, yet is the wit and understanding of it

very great, for with singular art and subtilty it com••asseth his prey, whereupon there lyeth this history of Galanthis the maid of Alomena, as Perottus observeth out of Ovid. When Alomena was in long travel and childe-birth, it is said that the maid perceiving she was hindered by Lucina, crafti∣ly obtained not only the knowledge of the cause by Lucina, but also the remedy; whereupon she ••ased her Lady, (like a true and faithfull servant) of many pains. Lucina seeing that she was be∣guiled by Galanthis, and that her crafty wit had over-reached a Goddesse, she turned her into a Weasell, for her punishment, that as she had sinned by revealing of the counsell of the Goddess, so she should be punished to bring forth all her young ones at her mouth, as Weasels do; and for this occasion, the Domesticall Weasel like a Maid doth continually live in houses, and her colour yellowish like the hair of Galanthis: thus say they of metamorphosing and transforming.

Other some say, that when Alomena was in travail of Hercules, having indured long torments, she was delivered by the sight of a Weasel which came in her presence, and therefore the Theban Grecians do religiously worship a Weasel, for they say, that as it was nourisht by Hecate the Goddesse, so it did nourish Hercules; but herein they take Gale for Galanthis aforesaid, that is, a Weasel, for Alomenaes maid: And seeing we have begun to talk of transformations, I will adde another thing out of Stobeus, not impertinent to this common place, for he writeth in the dis∣praise of women, that the diversity of their dispositions perswadeth him that some of them are derived from one beast, and some from another: and namely those which come of Weasels, are a miserable, sullen, and sorrowfull kinde of women, to whom nothing is pleasing, delightfull, or acceptable, but having no minde to the pleasure of Venus, loathing her husband, hurteth her neighbours, robbeth her self, and devoureth consecrated and hallowed things, even after the man∣ner of Weasels, which will take a booty from the Altar: Thus saith he, which I beleive to be true in the comparison, but not in the generation or transmutation of women from Weasels.

I do marvail how it came to passe, that a Weasel was called, an unhappy, unfortunate, and un∣lucky * 1.2405 beast among Hunters, for they held opinion here in England, that if they meet with a Wea∣sel in the morning, they shall not speed well that day; therefore the Grecians say Galesteir, and Al∣ciatus hath an excellent Emblem, whereby he insinuateth that it is not good to have a Weasel run upon ones left hand, and therefore adviseth a man to give over his enterprize after such an Omen. Now although I would have no wise man to stand in fear of such a superstitious conceit, yet I will subscribe his verses, more for variety and elegancy, then for truth:

Auspiciis res coepta malis bone cedere nescit: Foelici quae sunt omine facta, juvant. Quicquid ages, Mustela tibi si occurret, omitte: Signa malae haec sortis bestia prava gerit.

It should seem tha•• the beginning of this opinion did come from the punishment of a certain Generall of the Corinthians Navy, who being perjured in breaking his faith to that State, came running away from them; and they say, that afterwards he could never sleep, but that he dream∣ed Weasels came and tore his flesh from his body: At last through anguish and grief of minde, he slew himself. These things are reported by Heraclides, which whether they be true or false, are but a silly and slender foundation to build upon them a Propheticall opinion, or presage future evils; and so I will leave the morall part of the Weasel, and return again to the naturall. They have knowledge like Mice and Rats, to run out of houses before their downfall. They live in ha∣tred with the Serpent that hunteth Mice, for by eating of Rue they drive them out of houses wherein they inhabit; and this is a wonderfull work of God, that this silly beast should have the knowledge of the vertue of that herb, and not only arm her self with it, because it is hatefull to Ser∣pents, and they in no wise in nature able to abide it, but also by it to restore to life again her young ones after they are dead.

There is a poyson in Weasels which destroyeth the Cockatrice, for when the Weasel findeth the Cockatrices hole or den, she layeth her poyson in the mouth thereof, whereby two contrary na∣tures meet and fight, and the lesser overcometh the greater; and this is affirmed both by Pliny and Solinus; wherefore all manner of Cattle do fear Weasels. They hunt all manner of birds, pul∣ling out their throat as a Wolf doth a Sheeps. They will play with Hares till they have wearyed them, and then destroy them; they are in perpetuall enmity with Swine, Ravens, Crowes, and Cats, for although Cats sometimes set upon them, yet they cannot overcome them. In many pla∣ces of Italy they are nourished tame, for as Ferrets are used to fetch Conies out of the earth, so are Weasels by tying a string about their neck, to fetch young Pigeons out of Dove-cotes, and birds out of their nests. If the powder of a Weasel be given unto a Cock, Chickens, or Pigeons, it is said, they shall never be annoyed by Weasels.

Likewise if the brain of a Weasel be mingled with a rennet in Cheeses, it keepeth them from be∣ing touched with mice or corrupted with age. The flesh of a Weasel is not used for meat, but dried and preserved for medicines. The powder thereof mixed with water, driveth away Mice, by casting the gall of Stellius in a house where Weasels are gathered together, and then by Oyl of bit∣ter Almonds, or salt Ammoniak they are killed, but if one of their tails be cut off, all the residue do forsake the house. And thus much shall suffice concerning the History of Weasels, now follow∣eth the medicines arising out of their bodies.

The Medicines arising from the Weasel.

A Weasel being applyed unto those which are troubled with Agues or Quartern Feavers, doth in short time cure them. It doth also being mingled with other things make a wonderfull pleasant * 1.2406 mollifying medicine for those which are troubled with the gout, or any other infirmity in the joynts, and easeth those which have a continuall ache in the head, leaving a certain matter on the top thereof, and stroaking it from the forehead to the hinder part of the head.

For the curing also of the gout, this is an excellent remedy. To take a little young whelp alive, well fatted, and a living VVeasel in nine pints of Oyl, and unto the same two or three pounds of Butter, and to boyl them together, untill the beasts be made lank or lither, and then to put your hands or feet a whole day in hot Oyl well strained. Avicenna attributeth certain things to VVea∣sels flesh only, which the classicall Authors rather ascribe to the powder of VVeasels which are * 1.2407 these: to be applyed to the gout, being drunk in wine against the Failing sicknesse, and the head-ache, but it is accounted an especiall remedy against the bitings of Scorpions.

The flesh of a VVeasel being taken is a very good and effectuall preservative against all poysons. The same being taken in meat, the head and feet only cast away, doth help those which are troubled * 1.2408 with wens or bunches in the flesh, being first anoynted with the blood of the same beast. The bloud of a VVeasel is very well applyed to broken or exulcerated sores in the flesh. The same vertue hath the whole body of a Weasel, boyled in wine, being in the manner of a plaister placed thereun∣to. For the expelling of the gout take a dead Weasel, and boyl him in Oyl, untill it be made li∣quid, * 1.2409 then strain forth the Oyl, and mingle it with wax, fashioning the same in the form of a plaister, and this being in good order applyed, will in very short time expell it quite away.

A house Weasel is wont to be burned for divers remedies, and to be embowelled with salt, and dryed in a shade. But there are some late writers which affirm, that a Weasel is better being dryed * 1.2410 or burned for the said disease, then used in the aforesaid manner, some also which are more foolish, think it best, being only salted, but it is more proper, being used in the first manner.

The bodies of creatures which are dry by nature being dryed by the sprinkling of salt upon them, are unmeet for food, for a certain man going about to salt a Hare, made it like unto a dryed VVeasel. Some have written that the flesh of a Hedge-hog dried, doth very much profit those which are troubled with an outward or inward leprosie: which if it can effect, it will more strong∣ly have a drying force or power: even as the flesh of a VVeasel being dryed, and drunk in wine, ex∣pelleth poyson. A vulgar VVeasel being kept very old, and drunk in wine, to the quantity of two drams, is accounted a present remedy against the venom or stings of Serpents.

A young VVeasel being prepared, as is before said, that is to say embowelled with salt, is of good * 1.2411 force against all ill medicines. A VVeasel used in the same manner doth presently cure the bites of Serpents. A VVeasel being burnt and dryed, especially the belly thereof, is accounted an excellent remedy against the bitings of any other wilde beast. Some small part of the belly of a young VVea∣sel, to the quantity of two drams being stuffed with Coriander, and drunk in wine, is given to those that are smitten by Serpents, and is curable for them. The flesh of a VVeasel being burnt, mingled with Rue and wine, and so drunk, is very medicinable for the curing of the bites of all crea∣tures. The young whelps of VVeasels being imbowelled with salt, is very profitable for the healing * 1.2412 of the deadly stinging or biting of the Spider called Phalangium.

The whelp of a Weasel doth cure the venemous bitings of the Shrew. The flesh of a Weasel being dryed, doth strongly drie and separate, by both which forces those are healed which are * 1.2413 troubled with the Falling sicknesse having drunk it in wine. This vertue is also attributed unto the bloud of Weasels. A Weasel being dryed and drunk in wine, doth heal those that are troubled with the Palsie or shaking of the joynts. Concerning the powder of Weasels, there are many things read: But Galen writeth, that he never burned this creature, that he might try the excellency thereof. The bloud and powder of a Weasel are very profitable, being anoynted on those whole bodies are vext with the leprosie, according to the saying of Serenus in these verses;

—Elephanti * 1.2414 Morbo adversus erit cedri de cortice succus, Mustelaeve cinis vel fusus sanguis ab illa.

The powder of a Weasel being mingled with the bloud of a young Swallow doth heal the Quinsie or Squinzie, the inflamation of the jawes, as also those which are grieved with the strangury, being either taken in bread or in drink. The same is also very effectuall for the expelling of wens or bun∣ches in the body, and healeth those which are troubled with the Falling sicknesse, being dayly ta∣ken in drink. The same diseases are both healed by this medicine, to burn a living Weasel altoge∣ther in an earthen pot, and to mingle with the powder thereof Hony, Turpentine, and Butter, of * 1.2415 each a sufficient quantity, and in the manner of an Oyntment, to apply it unto the bodies of the grieved parties. The bloud of a Swallow and a Weasel are commended by some to be very con∣gruent and agreeable, but Pliny, Avicenna, and the rest of the antient writers commend the blood of a Weasel only to be very medicinable for these diseases following; namely, the Falling sickness, the Foul evil, and the head-ache.

The powder of a Weasel being mingled in water, and given to one that is mad or frenzy to drink, * 1.2416 is reported by some to be very good and profitable for him, if so be that they can compell the fran∣tick person to perceive it. The powder of a Weasel is very effectuall for the expelling or taking away of the pin and web in the eyes. There is a speedy remedy for the driving away of rheum in the head, and the Catarrh swelling by rheum in the jawes, which is this, To take a Weasel upon a Thurs∣day in the old Moon, and put him alive in an unburned pot, that in the Boyling he may be torn, and dryed into powder, which powder being gathered together and well tempered with Hony, to give it to the diseased person every day in a spoon fasting, to the quantity of three drams, and it will in short space wonderfully ease him.

A Weasel being burnt, and the powder thereof wrapped in some sear-cloth which is anoynted over with the Oyl of Flower-deluces, doth help and heal all sores or impostumes proceeding from the head to the ears, being applyed thereunto. A VVeasel being beaten to powder, mingled with * 1.2417 wax, and in the manner of a sear-cloth applyed unto the shoulders, doth expell all pains, aches, or griefs therein whatsoever; it doth also purge or cleanse sores very effectually, according to these Verses of Serenus following;

Obscoenos si pone locos nova vulnerae carpant, Horrentum mansa curantur froride ruborum. Et si jam veteri succedit fistula morbo, Mustelae cinere immisso purgabitur ulcus, Sanguine cum ricini, quem bos gestaverit ante.

A VVeasel being burned in an earthen pot, is very medicinable for the curing of the gout. The powder thereof being mingled with Vinegar, and in that manner thereunto applyed. The * 1.2418 dust of a living VVeasel burnt, mingled with wax Rose-water, and anoynted with a Feather upon gouty legs, cureth the same disease. The brain of a VVeasel being kept very long, and throughly dried, afterwards mingled with Vinegar, and so drunk, doth very effectually cure the falling sick∣nesse.

The brains of a Camel mingled with the brains of a VVeasel, being both well dryed, and drunk * 1.2419 in Vinegar, speedily helpeth those which are troubled with the disease called the Foul evill. If a horse shall fall into a suddain disease (being for the most part termed dangerous) which our Countrey-men call Raech, concerning which I have spoken in the Horse, he is cured by some Horse-coursers by a small quantity of a VVeasels skin, being about the bignesse of aforesaid golden Crown) which is given to him inwardly, whether in a potion by some horn, or cut small and mingled with chaffe, I know not. Some do give to the Horses troubled with the aforesaid disease the tail of a white VVeasel being half black, and half white, cut exceeding small in their chaffe or provender. If a Serpent or any other venemous creature shall sting or bite an Oxe, let the wounded place be stro∣ked or smoothed with the skin of a VVeasel, and it shall in short time be perfectly cured. The same they do in a manner command to be done to Horses which are so stung or bitten, rubbing the wound with a Weasels skin untill it wax hot, ministring in the mean time some certain Anti∣dote within the Horses body. There are some also which are of opinion that the skin being in the said manner applyed, is of no efficacy, but that the whole beast being cut and applyed while it is hot, will rather profit, which both in a Shrew, as also in many other creatures is manifest.

The bloud of a Weasel being anoynted upon any impostume arising behinde the ear, doth in∣stantly * 1.2420 cause the swelling to cease, or being broken, doth speedily heal the sore. The same also being anoynted upon any impostumes in the head either whole or broken, doth very effectually cure them. The bloud of a Weasel being anoynted upon wens or bunches of flesh in any part of the body doth instantly expell them. The same doth also help those which are troubled with the Falling sicknesse: which disease is also cured by the whole body of a VVeasel either burnt or * 1.2421 embowelled with salt. The head and feet of a VVeasel being cast away, and the body taken in any kinde of drink, doth perfectly heal those which are troubled with that pestiferous disease called S. Johns evil. The bloud of the same same beast is an excellent remedy for the expelling of the foul evil. The bloud of a Weasel being anoynted upon broken or exulcerated bunches in the flesh, doth not only mitigate the pain, but also heal the wounds. The bloud of a Weasel being anoynted upon the jawes, doth heal all pains or sores therein whatsoever. The powder and bloud of a Weasel being both mingled together, and anoynted upon the body of any leprous man, doth in short time drive away all scabs or scurfs thereon. The bloud of a VVeasel being anointed with a Plantain upon the legs or feet of any one that is troubled with the gout, doth very speedily mitigate or asswage the pain thereof. The same being anoynted upon the nervs or sinewes which are shrunk together, * 1.2422 doth easily mollifie them again, and loosen the grievous pain either in the joynts or articles. The liver of a VVeasel mingled with his own brains, being both well dryed, and taken in any kinde of drink, doth very much profit those which are troubled with the disease called S. Johns evil. The liver of a VVeasel, being throughly dryed, and afterwards taken in water to drink, doth heal the disease called the Foul evil, taking hold of sense and minde together: but there must great care be had that this medicine be ministred unto the sick party, even when the disease is coming on him. The gall of a Hare being mingled with the liver of a VVeasel to the quantity of three drams, one dram of Oyl of Beavers stones, four drams of Myrrhe, with one dram of Vinegar,

and drunk in hony, or bastard wine, doth heal those which are troubled with a dizzinesse or certain swimming in the head. The liver of a Weasel is reported to be very good and medicinable for the curing of the Lethargy, or Dropsie evil. The liver of a Weasel being bound to the left foot of a * 1.2423 woman, doth altogether hinder her from conception. The gall of a Weasel is a very excellent and effectuall remedy against the venom or poyson of Asps, being taken in any kinde of drink. The yard of a Weasel, Hart, or Doe, being dried, and beaten to powder, and taken in wine, or any other drink, is an excellent medicine for the curing of the bites or stings of Serpents. The yard of a Wea∣sel or Ferret, is commended for a very excellent remedy against the strangury, or disease called the Colick and stone. The stones of a male Weasel, or the secret parts of a female Weasel, is report∣ed * 1.2424 by some to be very medicinable for the curing of the Falling sicknesse. The stones of a Weasel being bound unto any part of a woman while she is in travail of childe birth, doth altogether hin∣der her from her delivery. By the left stone of a Weasel being bound in a piece of a Mules hide, there is a certain medicine made, which being drunk by any woman not being with childe, causeth barrennesse, as also by women being with childe, hard and grievous pain in delivery. The efficacy or force in them, have the stones of a Weasel being cut off in the change of the Moon, and he suf∣fered * 1.2425 to go away alive, being tied upon any part of a woman in the hide of a Mule. The heel of a living Weasel being taken away and bound unto a woman, doth make her that she shall not con∣ceive so long as she shall so bear it. The powder of a Dogs head dried, being put into any broken or exulcerated sores, doth eat away all the corruption or dead flesh encreasing therein. The same vertue hath the powder of Weasels dung, being used in the said manner.

The dung of Mice or of a Weasel, being anoynted upon the head, is an excellent remedy for the falling off of the hair on the head, or any other part of mans body, and doth also cure the disease * 1.2426 called by some the Foxes evil. The biting of a Weasel is reported by some to be very venemous, and in his ravening or madnesse not to be lesse hurtfull then the bitings of mad Dogs. For Wea∣sels and Foxes are very often mad. But Arnoldus is of a contrary opinion, and affirmeth that the Weasel doth more hurt by his biting, then by any venom he can put forth. Others also do affirm, * 1.2427 that there is venom in Weasels for this cause, that in all kinde of Weasels when they are angry, the force of their smell is so rank and strong. The best way to drive away Mice, is by scattering the powder of Weasels or Cats dung up and down, the savour whereof Mice cannot abide, but the same being made into some certain kinde of bread will smell more strongly. That the bites of a Weasel are venemous and deadly, there is an example written by Aristides, of a certain man, who being bitten by a Weasel, and ready to die, gave a great sigh, and said, that if he had died by a Lyon or Panther, it would never have grieved him, but to die by the biting of such an ignoble beast, it grieved him worse then his death. The biting of a Weasel doth bring very quick and grievous pain, which is only known by the colour, being dusky or blewish: and it is cured by Onions and Garlick, either ap∣plyed * 1.2428 outward, or taken in drink, so that the party drink sweet wine thereon. Unripe Figs also mingled with the flour of the grain called Orobos, doth much profit the same. Treacle in like manner being applyed in the manner of a plaister, speedily cureth them. Garlick being mingled with Fig-tree leaves and Cinamon, and so beaten together, are very well applyed to the said bites. It cometh also to passe, that sometimes the Weasel biteth some Cattell, which presently killeth them, except there be some instant remedy. The remedy for it is this, to rub the wounded place with a piece of a Weasels skin well dryed untill it waxe hot, and in the mean time give the best Treacle to drink in the manner of an antidote. The Weasel usually biteth Cowes dugs, which when they are swollen if they be rubbed with a Weasels skin they are instantly healed.

Of the WOLF.

[illustration]

A Wolf is called in Hebrew Zeeb, as it is said in Gen. 49. and among the Chaldeans, Deeba and * 1.2429 Deba, among the Arabians Dib. The female is called Zebah a she-Wolf, and the masculine Zee∣bim, but in Ezek. 22. it is called Zebeth, that is to say, a Wolf. Alsebha (saith And. Bellun.) is a com∣mon name for all Four-footed beasts which do set on men, killing and tearing them in pieces,

devouring them with their teeth and clawes, as a Lyon, a Wolf, a Tiger, and such like, whereon they are said to have the behaviour of Alsebha, that is, wilde beasts which are fierce and cruel. From hence happily cometh it, that not only Albertus, but also some ignorant Writers do attribute unto a Wolf many things which Aristotle hath uttered concerning a Lyon.

Oppianus among the other kinde of Wolves hath demonstrated one which is bred in Cilicia. And also he doth write, that it is called in the mountains of Taurus and Amanus, Chryseon, that is to say, Aureum, but I conjecture that in those places it was called after the language of the Hebrewes or Syrians which do call Sahab, or Schab aurum, and Seeb Lupum for a Wolf, or Dahab, or Debah for Aurum: They also do call Deeb or Deeba for a Wolf. Dib (othertherwise Dijb) is an Arabian or Sa∣racenican word: Also the translation of this word in the book of medicines is divers, as Adib, Adep, Adbip, and Aldip: but I have preferred the last translation, which also Bellunensis doth use. Aldip Alambat doth signifie a mad or furious Wolf. The Wolf which Oppianus doth call Aureum, as I have said even now, doth seem to agree to this kinde, both by signification of the name Aurum, and also by the nature, because it doth go under a Dog close to the earth, to eschew the heat of the Summer, which Oppianus doth write, doth seek his food out of hollow places, as a Hyena or Dabh doth out of graves where the dead men are buryed. The golden coloured Wolf is also more rough and hairy then the residue, even as the Hyena is said to be rough and maned. And also these Wolves necks in India are maned, but it differeth according to the nation and colour where there are any Wolves at all.

Lycos a Wolf among the Grecians, and Lugos, and Lucania, and Lycos, among some of the Arabi∣can Writers, is borrowed from them, as Munster hath noted in his Lexicon of three languages. In Italy it is called Lupo. In French Loup, in Spain Lobo, in Germany Vulff, in England Wolf. In Illyria Vulk, as it were by a transposition of the letters of the Greek word. Now because both men, women, * 1.2430 Cities, places, Mountains, Villages, and many artificiall instruments have their names from the La∣tine and Greek words of this beast, it is not vain or idle to touch both them and the derivation of them, before we proceed to the naturall story of this beast. Lupus as some say in Latine is Qua∣si Leopos, Lyon-footed; because that it resembleth a Lyon in his feet, and therefore Isidorus wri∣teth, that nothing liveth that it presseth or treadeth upon in wrath. Other derive it from Lukes, the light, because in the twilight of the evening or morning it devoureth his prey, avoiding both extreme light, as the noon day, and also extreme darknesse as the night. The Grecians do also call * 1.2431 them Nycterinoi canes, dogs of the night. Lupa and lupula were the names of noble devouring Harlots, and from thenceforth cometh Lupanar for the stewes. It is doubtfull whether the nurse of Romulus and Remus were a Harlot, or she-wolf, I rather think it was a Harlot then a Wolf that nursed those children. For we read of the wife of Fostulus, which was called Laurentia, after she had play∣ed the whore with certain Shepherds was called Lupa. In all Nations there are some mens names derived from Wolves, therefore we read of Lupus a Roman Poet, Lupus Servatus a Priest or Elder, of Lupus de Oliveto a Spanish Monk, of Fulvus Lupinus a Roman, and the Germans have Vulf, Vulfe, Hart, Vulfegang.

The Grecians have Lycambes, of whom it is reported he had a daughter called Neobole, which he promised in marriage to Archilochus the Poet, yet afterwards he repented and would not perform his promise, for which cause the Poet wrote against him many bitter Verses, and therefore Lycambes when he came to knowledge of them, dyed for grief. Lycaon was a common name among the Grecians for many men, as Lycaon Gnotius an excellent maker of edged tools. Lycaon the brother of Nestor another, the son of Priamus slain by Achilles: But the famous and notorious among all, was Lycaon, the King of Arcadia, the son of Titan and the earth, whose Daughter Calisto was deflowred by Jupiter, and by Juno turned into a Bear, whom afterwards Juno pitying, placed for a sign in heaven, and of whom Virgil made this Verse;

Pleiadas, Hyadas, claramque Lycaonis Arcton,

There was another Lycaon the son of Pelasgus, which built the City Lycosui, in the Mountain Lyceus, this man called Jupiter Lyceus, upon a time sacrificed an Infant upon his Altar, after which sacrifice he was presently turned into a Wolf. There was another Lycaon after him, who did likewise sacrifice another childe, and it was said, that he remained ten years a Wolf, and after∣wards became a man again: whereof the reason was given, that during the time he remained a beast, he never tasted of mans flesh, but if he had tasted thereof he should have remained a beast for ever. I might adde hereunto Lycophron, Lycastus, Lycimnius, Lycinus, Lycomedes, Lycurgus, Lycus, and of womens names, Lyca, Lyce, Lycaste, Lycoris, Lycias, and many such others, besides the names of people, as Irpinia, of Mountains and places, as Lycabetus, Lyceus, Lycerna, Lycaonia, Lycaspus, Lyceum Aristotles School. Of flouds and Rivers, as Lycus, Lycormas. Of Plants, as Wolfbane, Lupum salictarium, Lupinus, Lycantheum, Lycophrix, Lycophone, Lycopsis, Lycoscitalion, and many such others, whereof I have only desired to give the Reader a taste, following the same method that we have observed in other beasts: And thus much shall suffice to have spoken of the names of this beast.

The Countreyes breeding Wolves, are for the most part these that follow. The inhabitants of Crete were wont to say, that there was neither Wolves, Bears, nor Vipers could be bred in their * 1.2432 Island, because Jupiter was born there; yet there is in a City called Lycastus, (so named for the multitude of Wolves that were abiding therein.) It is likewise affirmed of Sardinia, and Olympus,

a Mountain of Macedonia, that there come no Wolves in them. The Wolves of Egypt are lesser then the Wolves of Greece, for they exceed not the quantity of Foxes. Africa likewise breedeth small Wolves, they abound in Arabia, Swevia, Rhetia, Athesis, and the Earldome of Tyrol in Muscovia, especially that part that bordereth upon Lituania. The Wolves of Scanzia, by reason of extre∣mity of cold in those parts, are blinde and lose their eyes: There are no Wolves bred in Lombardy beyond the Alpes, and if any chance to come into that Countrey, presently they ring their Bells, and arm themselves against them, never giving over till they have killed him, or drove him out of the Countrey. In Norway there are three kinde of Wolves, and in Scandinavia the Wolves fight with Elks. It is reported that there are Wolves in Italy, who when they look upon a man, cause him to be silent that he cannot speak. The French men call those Wolves which have eaten of the flesh of men Encharnes. Among the Crotoniatae in Meotis, and divers other parts of the world, Wolves do abound: there are some few in France, but none at all in England, ex∣cept such as are kept in the Tower of London, to be seen by the Prince and people, brought out of other Countreys, where there fell out a rare accident, namely, a Mastive Dog was limed to a she-Wolf, and she thereby conceived, and brought forth six or seven young Whelps, which was in the year of our Lord 1605. or thereabouts.

There are divers kindes of Wolves in the world, whereof Oppianus in his admonition to Shep∣herds, * 1.2433 maketh mention of five, the first is a swift Wolf, and runneth fast, called therefore Tox∣euter, that is, Sagittarius, a shooter. The second kinde are called Harpages, and these are the greatest raveners, to whom our Saviour Christ in the Gospel compareth false Prophets, when he saith, Take heed of false Prophets which come unto you in Sheeps clothing, but are inwardly Lyce Harpages, ravening Wolves; and these excell in this kinde. The third kinde is called Lupus aureus a golden Wolf, by reason of his colour; then they make mention of two other kindes, (called Acmonae) and one of them peculiarly Ictinus.

The first, which is swift, hath a greater head then other Wolves, and likewise greater legs fitted to run, white spots on the belly, round members, his colour betwixt red and yellow, he is very bold, howleth fearfully, having fiery-flaming eyes, and continually wagging his head. The second kinde * 1.2434 hath a greater and larger body then this, being swifter then all other; betimes in the morning he being very hungry, goeth abroad to hunt his prey, the sides and tail are of a silver colour, he inha∣biteth in the Mountains, except in the Winter time, wherein he descendeth to the gates of Cities or Towns, and boldly without fear killeth both Goats and Sheep, yet by stealth and secretly.

The third kinde inhabiteth the white Rocks of Taurua and Silicia, or the the tops of the hill Ama∣nus, and such other sharp and inaccessible places, being worthily for beauty preferred before the others, because of his golden resplendent hairs: and therefore my Author saith, Non Lupus sed Lu∣po praestantior fera. That he is not a Wolf, but some wilde beast excelling a Wolf. He is exceeding strong, especially being able with his mouth and teeth to bite asunder not only stones, but Brasse and Iron: He feareth the Dog star, and heat of Summer, rejoycing more in cold then in warm weather, therefore in the Dog dayes he hideth himself in some pit or gaping of the earth, untill that Sunny heat be abated. The fourth and fifth kindes are called by one common name Acmone, now Acmon signifieth an Eagle, or else an Instrument with a short neck, and it may be that these are so called in resemblance of the ravening Eagle, or else because their bodies are like to that instrument, for they have short necks, broad shoulders, rough legs and feet, and small snowts, and little eyes: herein they differ one kinde from the other, because that one of them hath a back of a silver colour, and a white belly, and the lower part of the feet black, and this is Ictinus canus, a gray Kite-wolf; the other is black, having alesser body, his hair standing continually upright, and liveth by hunting of Hares. Now generally all Authors do make some two, some three, some four, and some five kindes of Wolves, all which is needlesse for me to prosecute, and therefore I will content my self with the only naming of such differences as are observed in them, and already expressed, except the Thus and the sea-Wolf, of whom there shall be something said particularly in the end of this History. Olaus Magnus writeth, in his History of the Northern Regions, that in the Mountains called D••ffri∣ni, which do divide the Kingdomes of Swetia and Norway, there are great flocks or heards of Wolves of white colour, whereof some wander in the Mountains, and some in the vallies. They feed upon little, small, and weak creatures, but there are also wilde common Wolves, who lie in wait to de∣stroy their herds of Cattell, and flocks of Sheep, against whom the people of the Countrey do or∣dain generall huntings, taking more care to destroy the young ones then the old, that so the breed∣ers and hope of continuance may be taken away. And some also do keep of the Whelps alive, shut∣ting of them up close and taming them, especially females, who afterwards engender with Dogs, whose Whelps are the most excellent keepers of flocks, and the most enemies to Wolves of all other.

There be some have thought that Dogs and Wolves are one kinde; namely, that vulgar Dogs * 1.2435 are tame Wolves, and ravening Wolves are wilde Dogs. But Scaliger hath learnedly consuted this opinion, shewing that they are two distinct kindes, not joyned together in nature, nor in any natural action, except by constraint; for he saith, that there are divers wild Dogs that are not Wolves, and so have continued for many years in a hill called Mountfalcon, altogether refusing the society and ser∣vice of men, yea, sometimes killing and eating them; and they have neither the face, nor the voyce, nor the stature, nor the conditions of Wolves, for in their greatest extremity of hunger. they never set upon flocks of Sheep: so that it is unreasonable to affirm, that Wolves are wilde Dogs, although it must needs be confessed, that in outward proportion they are very like unto them.

Some have thought that Wolfs cannot bark, but that is false (as Albertus writeth) upon his own * 1.2436 knowledge, the voyce of Wolfs is called Vlulatus, howling, according to these verses;

Ast Lupus ipse ululat, frendet agrestis aper,

And again:

Per noctem resonare Lupis ululantibus urbes.

It should seem that the word Ʋlulatus, which the Germans translate Heulen; the French, Hurler; and we in English, howling, is derived either from imitation of the beasts voice; or from a night whooping Bird called Ʋlula, I will not contend, but leave the Reader to either of both, for it may be that it cometh from the Greek word Ololu zein, which signifieth to mourn and howl after a lamen∣rable manner, and so indeed Wolfs do never howl, but when they are oppressed with famin: And thus I leave the discourse of their voyce with the Annotation of Servius: Ʋlulare Canum est & Furia∣rum. To howl is the voyce of Dogs and Furies. Although there be great difference of colors in Wolfs, as already I have shewed, yet most commonly they are gray and hoary, that is, white mixed with other colours, and therefore the Grecians in imitation thereof, do call their twy-light which is betwixt day and night, as it were participating of black and white Lycophos, Wolf-light, because the upper side of the Wolfs hair is brown, and the neather part white. It is said, that the shaggy hair of a Wolf is full of vermin and worms, and it may well be, for it hath been proved, that the skin of a Sheep which was killed by a Wolf breedeth worms.

The brains of a Wolf do decrease and increase with the Moon, and their eyes are yellow, black, and * 1.2437 very bright, sending forth beams like fire, and carrying in them apparent tokens of wrath and malice; and for this cause it is said, they see better in the night then in the day, being herein unlike unto men, that see better in the day then in the night, for reason giveth light to their eyes, and appetite to beasts, and therefore of ancient time the Wolf was dedicated to the Sun, for the quickness of his seeing sense, and because he seeth far. And such as is the quickness of his sense in seeing, such also it is * 1.2438 in smelling, for it is reported, that in time of hunger by the benefit of the winde, he smelleth his prey a mile and a half or two mile off: for their teeth they are called Charcharodontes, that is sawed, yet they are smooth, sharp, and unequal, and therefore bite deep, as we have shewed already, for this cause the sharpest bits of Horses are called Lupata.

All beasts that are devourers of flesh do open their mouths wide, that they may bite more strongly, and especially the Wolf. The neck of a Wolf standeth on a straight bone that cannot well bend, therefore like the Hyaena, when he would look backwards he must turn round about, the same neck is short, which argueth a treacherous nature. It is said that if the heart of a Wolf be kept dry, it rendreth a most fragrant or sweet smelling savour. The liver of a Wolf is like to a Horses hoof, and in the bladder there is called a certain stone call'd Syrites, being in colour like Saffron or Hony, yet inwardly contains certain weak shining stars: this is not the stone called Syriacus or Indicus, which is desired for the vertue of it against the stone in the bladder. The fore-feet have five distinct toes, and the hinder-feet but four, because the fore-feet serve in stead of hands, in Lions, Dogs, Wolfs, and Panthers. We have spoken already of their celerity in running, and therefore they are not compared to Lions which go foot by foot, but unto the swiftest Dogs. It is said they will swim, and go into the water two by two, every one hanging upon anothers tail, which they take in their mouths, and therefore they are compared to the days of the year, which do successively fol∣low one another, being therefore called Lucabas. For by this successive swimming they are better strengthened against impression of the flouds, and not lost in the waters by any over-flowing waves or billows. Great is the voracity of this beast, for they are so insatiable that they devour hair * 1.2439 and bones with the flesh which they eat, for which cause they render it whole again in their excre∣ments, and therefore they never grow fat. It was well said of a learned man: Lupus vorat potius quam comedit carnes, & pauco utitur potu. That is, A Wolf is said rather to raven then to eat his meat. When they are hungry they rage much, and although they be nourished tame, yet can they not * 1.2440 abide any man to look upon them while they eat; when they are once satisfied, they endure hun∣ger a great time, for their bellies standeth out, their tongue swelleth, their mouth is stopped, for when they have drove away their hunger with abundance of meat, they are unto men and beasts as meek as Lambs, till they be hungry again, neither are they moved to rapine, though they go through a flock of sheep: but in short time after, their bellies and tongue are calling for more meat, and then saith mine Author: In antiquam figuram redit, iterumque Lupus existit. That is, They re∣turn to their former conditions, and become as ravening as before. Neither ought this to seem strange unto any man, for the like things are formerly reported of the Lion; and it is said that Wolfs are most dangerous to be met with all towards the evening, because of their fasting all the day before, and for this is alleadged the saying of holy Scripture where the Pro∣phet makes mention of Lupi Vespertini, but we have shewed already in the story of the Hyaena, what those signifie.

It is said that Wolfs do also eat a kinde of earth called Argilla, which they do not for hunger, but to make their bellies waigh heavy, to the intent, that when they set upon an Horse, an Ox, a Hart, an Elk, or some such strong beast, they may weigh the heavier, and hang fast at their throats till they have pulled them down; for by vertue of that tenacious earth, their teeth are sharpened, and the weight of their bodies encreased; but when they have killed the beast that

they set upon, before they touch any part of his flesh, by a kinde of natural vomit, they disgorge themselves, and empty their bellies of the earth, as unprofitable food. * 1.2441

The remainder of their meat they always cover in the earth; and if there be many of them in hunting together, they equally divide the prey among them all, and sometimes it is said, that they howl and call their fellows to that feast which are absent, if their prey be plentiful. Now this they have common with Lions, in their greatest extremity of hunger, that when they have election of a man and a beast, they forsake the man and take the beast. Some are of opinion, that when they are old, they grow weary of their lives, and that therefore they come unto Cities and Villages, offering themselves to be killed by men, but this thing by the relation of Niphus is a very fable; for he pro∣fesseth that he saw an old Wolf come into a Village, and set upon a Virgin to destroy and eat her, yet he was so old that he had scarse any teeth in his head, but by good hap company being at hand, the Maid was saved, and the Wolf was killed.

Now those Wolfs that are most sluggish and least given to hunting, are most ready to venture up∣on men, because they love not to take much pains in getting their living. This Wolf is called Vini∣peta, but the industrious hunting Wolf Kunegeiseia. It is reported that a Wolf will never venture upon a living man, except he have formerly tasted of the flesh of a dead man, but of these things I have no certainty, but rather do believe the contrary; that like as Tyrants in an evill grieved estate, do pick quarrels against every man that is rich for the spoil of their goods, accounting them their ene∣mies, how well soever they have deserved at their hands: In like manner, Wolfs in the time of their hunger fall upon all creatures that come in the way, whether they be men or beasts, without partia∣lity, to fill their bellies, and that especially in the winter time, wherein they are not afraid to come to Houses and Cities.

They devour Dogs when they get them alone, and Elks in the Kingdom of Norway, but for Dogs it hath been seen, that they have lived in a kinde of society and fellowship with Wolfs, but it was to steal and devour in the night time, like as Theeves do cover their malice and secret grudges one to other, when they are going about to rob true men. Wolfs are enemies to Asses, Bulls, and Foxes, for they feed upon their flesh, and there is no beast that they take more easily then an Ass, killing him without all danger, as we have shewed already in the story of an Ass.

They also devour Goats and Swine of all sorts, except Boars; who do not easily yeeld unto Wolfs. It is said that a Sow hath resisted a Wolf, and that when he fighteth with her, he is forced to use his greatest craft and subtlety, leaping to and from her with his best activity, lest she should lay her teeth upon him, and so at one time deceive him of his prey, and deprive him of his life. It is reported of one that saw a Wolf in a Wood, take in his mouth a piece of Timber of some thirty or forty pound weight, and with that he did practise to leap over the trunk of a tree thas lay upon the earth; at length when he perceived his own ability and dexterity in leaping with that weight in his mouth, he did there make his cave and lodged behinde that tree; at last it for∣tuned there came a wilde Sow to seek for meat along by that tree, with divers of her Pigs follow∣ing her, of different age, some a year old, some half a year, and some less. When he saw them near him, he suddenly set upon one of them, which he conjectured was about the weight of wood which he carryed in his mouth, and when he had taken him, whilest the old Sow came to deliver her Pig at his first crying, he suddenly leaped over the tree with the Pig in his mouth, and so was the poor Sow beguiled of her young one, for she could not leap after him, and yet might stand and see the Wolf to eat the Pig which he had taken from her. It is also said, that when they will deceive Goats, they come unto them with the green leaves and small boughs of Osiers in their mouths, wherewithal they know Goats are delighted, that so they may draw them therewith, as to a bait to devour them.

Their manner is when they fall upon a Goat or a Hog, or some such other Beast of small stature, not to kill them, but to lead them by the ear with all the speed they can drive them to their fellow Wolfs, and if the beast be stubborn and will not run with him, then he beateth this hinder-parts with his tail, in the mean time holding his ear fast in his mouth, whereby he causeth the poor Beast to run as fast or faster then himself unto the place of his own execution, where he findeth a crew of ra∣vening Wolfs to entertain him, who at his first appearance seize upon him, and like Devils tear him in pieces in a moment, leaving nothing uneaten but only his bowels.

But if it be a Swine that is so gotten, then it is said, that they lead him to the waters, and there kill him, for if they eat him not out of cold water, their teeth doth burn with an untolerable heat. The Harts when they have lost their horns do lie in secret, feeding by night for fear of the Wolfs, untill their horns do grow again, which are their chiefest defence. The least kinde of Wolfs we have shewed already, do live upon the hunting of Hares, and generally all of them are enemies to sheep, for the foolish sheep in the day time is easily beguiled by the Wolf, who at the sight of the Sheep maketh an extraordinary noise with his foot, whereby he calleth the foolish Sheep unto him, for standing amazed at the noise he falleth into his mouth and is devoured: but when the Wolf in the night time cometh unto a fold of Sheep, he first of all compasseth it round about, watching both the Shepheard and the Dog, whether they be asleep or awake, for if they be present and like to resist, then he departeth without doing any harm, but if they be absent or asleep, then loseth he no opportunity, but entereth into the fold, and falleth a killing, never giving over till he have destroyed all, except he be hindered by the approach of one or other; for his manner is not to * 1.2442 eat any till he have killed all, not because he feareth the over-livers will tell tales, but for that

his insatiable minde thinketh he can never be satisfied, and then when all are slain he falleth to eat one of them.

Now although there be great difference betwixt him and a Bull both in strength and stature, yet is he not afraid to adventure combat, trusting in his policy more then his vigor, for when he setteth upon a Bull, he cometh not upon the front for fear of his horns, nor yet behinde him for fear of his heels, but first of all standeth aloof from him, with his glaring eyes, daring and provoking the * 1.2443 Bull, making often proffers, to come near unto him, yet is wise enough to keep aloof till he spy his advantage, and then he leapeth suddenly upon the back of the Bull at the one side, and being so ascended, taketh such hold that he killeth the Beast before he loosen his teeth. It is also worth the observation, how he draweth unto him a Calf that wandereth from the dam, for by singular trea∣chery he taketh him by the nose, first drawing him forward, and then the poor Beast striveth and draweth backward, and thus they struggle together, one pulling one way, and the other another, till at last the Wolf perceiving advantage, and feeling when the Calf pulleth heavyest, suddenly he letteth go his hold, whereby the poor Beast falleth back upon his buttocks, and so down right up∣on his back; then flyeth the Wolf to his belly which is then his upper part, and easily teareth out his bowels, so satisfying his hunger-greedy appetite: But if they chance to see a Beast in the water, or in the marsh, encombred with mire, they come round about him, stopping up all the passages where he should come out, baying at him, and threatning him, so as the poor distressed Ox plungeth himself many times over head and ears, or at the least wise they so vex him in the mire, that they never suffer him to come out alive. At last when they perceive him to be dead and clean without life by suffocation; it is notable to observe their singular subtilty to draw him out of the mire, whereby they may eat him; for one of them goeth in, and taketh the Beast by the tail, who draw∣eth him with all the power he can, for wit without strength may better kill a live Beast, then remove a dead one out of the mire: therefore he looketh behinde him and calleth for more help, then pre∣sently another of the Wolfs taketh that first Wolfs tail in his mouth, and a third Wolf the seconds, a fourth the thirds, a fifth the fourths, and so forward, encreasing their strength, until they have pulled the Beast out into the dry land: whereby you may see, how they torment and stretch their own bodies, biting their tails mutually, pinching and straining every joynt until they have com∣passed their desire, and that no man should think it strange for a Wolf to kill an Ox; it is report∣ed that Danaus did build a Temple to Apollo at Argos, in the very same place where he saw a Wolf destroy an Ox, because he received instruction thereby, that he should be King of Greece. Wolfs are also enemies to the Buffes, and this is no marvail, seeing that it is confidently reported by Aelianus, that in time of great famine when they get no meat, they destroy one another; for when they meet together, each one bemoaning himself to other, as it were by consent they run round in a circle, and that Wolf which is first giddy, being not able to stand, falleth down to the ground, and is devoured by the residue, for they tear him in pieces, before they can arise again.

Pliny affirmeth that there be Wolfs in Italy, whose sight is hurtful to men, for when a man seeth * 1.2444 one of them, though he have never so much desire to cry out, yet he hath no power: but the mean∣ing of this is, as we find in other Writers, that if a Wolf first see a man, the man is silent, and can∣not speak, but if the man see the Wolf, the Wolf is silent and cannot cry, otherwise the tale is fabulous and superstitious, and thereupon came the proverb Lupus in fabula est, to signifie silence. Now although these things are reported by Plato, Ruellius, Vincentius, and Ambrose, yet I rather be∣lieve them to be fabulous then true, howbeit Albertus writeth, that when a man is in such extremity, if he have power to loose his cloak or garment from his back, he shall recover his voyce again. And Sextus saith, that in case one of these Wolfs do see a man first, if he have about him the tip of a Wolfs tail he shall not need to fear any harm. There be a number of such like tales concerning Wolfs and other creatures, (as that of Pythagoras) A Beast making water upon the urine of a Wolf, shall never conceive with young. All domestical four-footed Beasts, which see the eye of a Wolf in the hand of a man, will presently fear and run away.

If the tail of a Wolf be hung in the cratch of Oxen, they can never eat their meat. If a Horse tread upon the foot-steps of a Wolf which is under a Horse-man or Rider, he breaketh in pieces, or else standeth amazed. If a Wolf treadeth in the foot-steps of a Horse which draweth a Waggon, he clea∣veth fast in the rode, as if he were frozen.

If a Mare with Foal tread upon the foot-steps of a Wolf, she casteth her Foal, and therefore the Egyptians when they signifie abortment, do picture a Mare treading upon a Wolfs foot. These and such other things are reported, (but I cannot tell how true) as supernatural accidents in Wolfs. The Wolf also laboureth to overcome the Leopard, and followeth him from place to place, but forasmuch as they dare not adventure upon him single, or hand to hand, they gather multitudes, and so devour them. When Wolfs set upon wilde Boars, although they be at variance among them∣selves, * 1.2445 yet they give over their mutual combats, and joyn together against the Wolf their common adversary. For these occasions a Wolf hath evermore been accounted a most fierce and wilde Beast, as may further appear by this History following. When Euristines and Procles intended to marry * 1.2446 the Daughter of some Grecian, that so they might joyn themselves in perpetual league and amity by affinity, they went to Delphos to ask counsel of Apollo in what place they should meet with their wives. Apollo gave them answer, that when they should meet with an extreme wilde Beast, as they went into Lacedemonia, and yet the same Beast appear meek and gentle unto them, there they

should take their wives. When they came into the land of the Cleonians, they met with a Wolf carrying a Lamb in his mouth, whereupon they conceived that the meaning of Apollo was, that when they met with a Wolf in that Countrey, they might very happily and successively take them wives, and so they did, for they married with the daughters of Thesander Cleonymus, a very honest man of that Countrey. It is reported of Milo Crotoniata, that valiant strong man, how upon a season rend∣ing * 1.2447 a tree in sunder in the woods, one of his arms was taken in the closing of the tree, and he had not strength enough to loose it again, but remained there inclosed in most horrible torments, until a Wolf came and devoured him.

The like story unto this, is that which Aelianus reporteth of Gelon the Syracusan, a Scholar, unto * 1.2448 whom there came a Wolf as he sat in the School writing on his Tables, and took the writing tables out of his hand The Schoolmaster being inraged herewith, and knowing himself to be a valiant man, took hold of the same tables in the Wolfs mouth, and the Wolf drew the Master and Scholars in hope of recovery of the tables out of the School into a plain field, where suddenly he destroyed the Schoolmaster and a hundred Scholars, sparing none but Gelon, whose tables were a bait for that prey, for he was not only not slain, but preserved by the Wolf, to the singular admiration of all the world; whereby it was collected, that that accident did not happen naturally, but by the over-ru∣ling hand of God: Now for these occasions, as also because that the wooll and skin of beasts killed by Wolves are good for nothing, (although the flesh of Sheep is more sweeter) are unprofitable and good for nothing.

Men have been forced to invent and finde out many devises for the destroying of Wolfs, for ne∣cessity * 1.2449 hath taught men much learning, and it had been a shameful misery to indure the tyranny of such spoiling beasts, without labouring for resistance and revenge: for this cause they propounded also a reward to such as killed VVolfs, for by the law of Draco, he that killed a young VVolf received a talent, and that killed an old VVolf received two talents.

Solon prescribed that he that brought a VVolf alive, should receive five pieces of money, and he that brought one dead, should receive two. Apollo himself was called Lycoctonos, a VVolf-killer, because he taught the people how to put away VVolfs. Horner calleth Apollo Lycegenes, for that it is said immediately after he was born of his mother Latona, he was changed into the shape of a VVolf, and so nourished; and for this cause there was the Image of a VVolf set up at Delphos before him.

Others say, that the reason of that Image was, because that when the Temple of Delphos was robbed, and the treasure thereof hid in the ground, while diligent inquisition was made after the theeves, there came a VVolf and brought them to the place where the golden vessels were covered in the earth, which she pulled out with her feet. And some say that a VVolf did kill the sacrile∣ger, as he lay asleep on the Mountain Parnassus, having all the treasure about him, and that every day she came down to the gates of Delphos howling, until some of the Citizens followed her into the Mountain, where she shewed them the theef and the treasure both together: But I list not to follow or stand upon these fables. The true cause why Apollo was called a VVolf-killer was, for that he was feigned to be a Shepheard or Herdsman, and therefore in love of his Cattle to whom VVolfs were enemies, he did not only kill them while he was alive, but also they were offered unto him in sacrifice, for VVolfs were sacred to Apollo, Jupiter, and Mars: and therefore we read of Apol∣lo Lycius, or Lyceus, to whom there were many Temples builded, and of Jupiter Lyceus, the sacri∣fices instituted unto him called Lycaea, and games by the same name. There were other holy-days call'd Lupercalia, wherein barren women did chastise themselves naked, because they bare no children, hoping thereby to gain the fruitfulness of the womb, whereof Ovid speaketh thus:

Excipe foecundae patienter verbera dextrae: Jam socer optatum nomen habebit avi.

Propertius and some other writers seem to be of the minde that those were first instituted by Fabi∣us Lupercus, as appeareth by these verses:

Verbera pellitus seto samovebat arator, Ʋnde licens Fabius sacra Lupercus habet.

And Juvenal thus: Nec prodest agili palmas praebere Luperco.

Now concerning the manner of taking of VVolfs the Ancients have invented many devises and gins, * 1.2450 and first of all an Iron toil which they still fasten in the earth with Iron pins, upon which pins they feave a ring, being in compass about the bigness of a VVolfs head, in the midst whereof they lay a piece of flesh, and cover the Toil, so that nothing is seen but the flesh, when the Wolf cometh and taketh hold of the flesh, feeling it stick, pulling hard, he pulleth up the ring, which bringeth the whole Toil on his neck, and sharp pins. This is the first manner that Crescentiensis repeateth of taking VVolfs, and he saith there are other devises to ensnare their feet, which the Reader cannot understand, except he saw them with his eyes.

The Italians call the nets wherein VVolfs are taken, Tagliola, Harpago, Lo Rampino, and Lycino, the French, Hauspied; and Blondus affirmeth, that the shepheards of Italy make a certain gin with a net,

wherein that part of the VVolf is taken which is first put into it. Now the manner of taking VVolfs in ditches and pits is divers, first of all they dig a deep ditch, so as the VVolf being taken, may not go out of it, upon this pit they lay a hurdle, and within upon the pillar they set a live Goose or Lamb, when the VVolf windeth his prey or booty, he cometh upon the trench, and seeing it at a little hole which is left open on purpose to cast the VVolf into the deep ditch; and some use to lay upon it a weak hurdle, such as will not bear up either a man or a beast, that so when the VVolf cometh upon it, it may break, and he fall down; but the best devise in my opinion that ever was in∣vented in this kinde, is that the perch and hurdle may be so made, and the bait so set, that when one VVolf is fallen down it may rise again of it owne accord, and stand as it did before to entrap another; and great care must be had, that these kinde of ditches may be made in solid and strong earth, or if the place afford not that opportunity, then must the inside be lined with boards, to the intent that the beast by scraping and digging with his feet make no evasion.

The Rhatians use to raise up to a Tree a certain engine like a Mouse-trap, but much greater, through which there is a cord where they hang a bait of flesh or pullen, or some such thing which the VVolf loveth; when he cometh unto it, he suddenly snatcheth at it, and so pulleth the trap upon his own pate. The Teuorians, Mysians, and Thraseans, Inhabitants of Asia, were wont to carry short wea∣pons to kill VVolfs, and they used also the strongest Dogs, who by the incouragement of the Hunt∣ters would tear the VVolfs in pieces, for there is hardly any Dog so couragious, as to adventure upon a VVolf at single hand.

The Dogs have therefore certain collers made unto them of leather stuft full of sharp Iron nails, to the intent that their necks may be safe guarded from the VVolfs biting. Now Blonus saith, that all hunting of VVolfs with Dogs is in vain, except there be also set up certain great nets made of strong cords, stretched out and standing as stiffe as may be immoveably fastned to the bodies of trees, or strong pillars in the earth, and in divers places of these nets they must set boughs to cover them, to the end the VVolf descry them not; and at either end of the net must be made a little shed with boughs to cover a man, wherein the hunter must lodge with his Spear, ready to pierce through the VVolf when he perceiveth him in the net, for if the VVolf be not instantly wounded, he will deli∣ver himself and escape, and then also he must be followed with the cry of Men and Dogs, that he may not return back again into his den, and the Hunters observe this order in hunting of a VVolf, and driving him to their nets.

VVhen they are far from their nets, they hunt them but gently, and let them go at leisure, but when they are closer and nearer unto them, they follow them with all speed and violence, for by that means many are intrapped and suddenly killed; and these are those hunting observations which I finde to be recorded in Authors for the taking of VVolfs. And this is the nature of this beast, that he feareth no kinde of weapon except a stone, for if a stone be cast at him, he presently falleth down to avoid the stroke, for it is said that in that place of his body where he is wounded by a stone, there are bred certain worms which do kill and destroy him; and therefore the Egyptians when they do decipher a man that feareth an eminent danger, they picture a VVolf and a stone; as Orus writeth.

VVolfs do likewise fear fire even as Lions do, and therefore they which travel in woods and se∣cret places by night, wherein there is any suspicion of meeting of VVolfs, they carry with them a couple of flints, wherewithal they strike fire, in the approach of the ravening beast, which so daz∣leth his eyes, and danteth his courage, that he runneth away fearfully. It is said that VVolfs are afraid of the noise of swords or iron struck together, and it may well be, for there is a true story of a man travelling near Basil, with a bell in his hand, who when he saw that the throwing stones at the VVolf which followed him would nothing avail, and by chance fell down, in the mean time a bell which he carryed about him did give a sound, at which sound the VVolf being affrighted ran away, which when he perceived, he sounded the bell aloud, and so drove away the wilde ravening beast. As the Lion is afraid of a white Cock and a Mouse, so is the VVolf of a Sea-crab or shrimp. It is said that the pipe of Pithocaris did repress the violence of VVolfs when they set upon him, for he sounded the same unperfectly, and indistinctly, at the noise whereof the raging VVolf ran away; and it hath been believed, that the voyce of a singing man or woman worketh the same effect. Horace testifieth so much of himself, that by singing he drove away a VVolf, as in these verses;

Nam{que} me sylva Lupus in Sabina, Dum meam canto Lalagen, & ultra Terminum curis vagor expeditus, Fugir inermem. Quale portenium ne{que} militaris Daunia in latis alit esculetis, Nec Jubae tellus generat Leonum Arida nutrix.

If at any time a VVolf follow a man afar off, as it were treacherously to set upon him suddenly and destroy him, let him but set up a stick or staffe, or some such other knowledgable mark, in the middle space betwixt him and the VVolf, and it will scare him away; for the suspicious beast fear∣eth such a man, and thinketh that he carryeth about him some engin or trap to take away his life: and therefore also it is said, that if a traveller do draw after him a long rod or pole, or a bundle of sticks and clouts, a VVolf will never set upon him, worthily mistrusting some deserved policy to overthrow and catch him. Aesculapius writeth, that if a man do anoint himself with the fat or

sewet taken out of the reins of a Lion, it will drive away from him all kinde of Wolfs. There be some that take VVolfs by poysoning, for they poyson certain pieces of meat, and cast them abroad, whereof when the Wolfs do eat, they die immediately. There were certain Countrey men which brought the skins of Wolfs into the City of Rome, and carryed them up and down the streets pub∣liquely to be seen, affirming that they had killed those Wolfs with the powder of a certain herb call'd Cardus Varius, and that therewithall also they would kill Rats and Mice. Pausanias saith, that there was a Temple of Apollo Lyceus, at Sicyon, and that on a time the Inhabitants were so annoyed with Wolfs, that they could receive no commodity by their flocks, whereupon Apollo taking pity of them, told them that there was in their Temple a certain piece of dry wood, commanding them to pull off the rinde or bark of that wood, and beating it to powder, to mingle it with convenient meat for VVolfs, and so cast it abroad in the fields.

The people did as they were commanded by the Oracle, and thereby destroyed all the VVolfs; but what kinde of wood this was, neither Pausanias nor any of the Priests of Sicyon could declare. In one part of the world the Ewe-tree, and certain fragments of Juniper. The Spindle tree, and Ro∣dodaphne do yeeld poyson unto VVolfs mixed in their drink, and besides them we know no trees that are venemous, and yet plants innumerable, especially VVolf-bane. And the occasion why there are more poysonful herbs then trees, is in the juyce or liquor whereby they are nourished, for where the juyce is wholesome and well tempered, there it increaseth into a great tree, but where it is imperfect and venomous, there it never groweth tall, nor bringeth forth any great stock.

There are certain little Fishes called by the Grecians, Lycoi, and by the Latinists, Blenni, which we may English VVolf-fishes, and these the Hunters use to take Wolfs in this manner: when they have taken a great many of them alive, they put them into some tub or great mortar, and there kill them by bruising them to pieces, afterwards they make a fire of coals in the Mountains where the VVolfs haunt, putting into the same some of these fishes mixed with bloud and pieces of Mutton, and so leaving it, to have the savour thereof carryed every way with the winde, they go and hide them∣selves: whilest that in the mean time the VVolfs enraged with the savour of this fire, seek to and fro to finde it, because of the smell, the fire before they come is quenched or goeth out naturally, and the VVolfs by the smoak thereof, especially by tasting of the flesh, bloud and fish which there they finde, do fall into a drowsie dead sleep, which when the Hunters do perceive, they come upon them and cut their throats. The Armenians do poyson them with black fishes, and some do take a cat, pulling off her skin, taking out the bowels, they put into her belly the powder of Frogs, this Cat is boyled a little upon coals, and by a man drawn up and down in the Mountains where VVolfs do haunt; now if the VVolfs do chance to meet with the train of this Cat, they in∣stantly follow after him, inraged without all fear of man to attain it, therefore he which draw∣eth the Cat, is accompanyed with another Hunter armed with a Gun, Pistol, or Cross-bow, that at the appearance of the VVolf, and before his approach to the train, he may destroy and kill him.

I will not discourse of VVolf bane, commonly called Aconitum in Latine, wherewithall both men * 1.2451 and beasts are intoxicated, and especially VVolfs, but referring the Reader to the long discourse of Conradus Gesner, in his History of the VVolf, I will only remember in this place an Epigram of Au∣sonius wherein he pleasantly relateth a story of an adulterated woman, desiring to make away her jealous husband, and that with speed and vehemency, gave him a drink of VVolf-bane and Quick-silver mingled together, either of both single are poyson, but compounded are a purgation, the Epi∣gram is this that followeth:

Toxica zelotypo dedit uxor moecha marito, Nec satis ad mortem credidit esse datum, Miscuit argenti letalia pondera vivi, Cogeret ut celerem vis geminata necem. Dividat haec si quis, faciunt discreta venenum; Antidotum sumet, qui sociata bibet. Ergo inter sese dum noxia pocula certant, Cessit letalis noxa salutiferae, Protinus & vacuos alvi petiere recessus, Lubrica dejectis qua vita nota cibis.

Concerning the enemies of Wolfs, there is no doubt, but that such a ravening beast hath few friends, for except in the time of copulation wherein they mingle sometime with Dogs, and some-time * 1.2452 with Leopards, and sometime with other beasts, all beasts both great and small do avoid their society and fellowship, for it cannot be safe for strangers to live with them in any league or amity, seeing in their extremity they devour one another: for this cause, in some of the inferiour beasts their hatred lasteth after death, as many Authors have observed; for if a Sheep skin be hanged up with a Wolfs skin, the wool falleth off from it; and if an instrument be stringed with strings made of both these beasts, the one will give no sound in the presence of the other; but of this mat∣ter we have spoken in the story of the sheep, shewing the opinion of the best learned, concerning the truth hereof. The Ravens are in perpetual enmity with Wolfs, and the antipathy of their natures is so violent, that it is reported by Philes and Aelianus, that if a Raven eat of the carcase of a beast which the Wolf hath killed, or formerly tasted of, she presently dyeth.

There are certain wilde Onions called Scillae, and some say the Sea-Onion, because the root hath the similitude of an Onion, of all other things this is hateful to a Wolf, and therefore the Arabi∣ans say, that by treading on it his leg falleth into a cramp, whereby his whole body many times

endureth insufferable torments, for the Cramp increaseth into Convulsions; for which cause it is worthy to be observed how unspeakable the Lord is in all his works, for whereas the VVolf is an enemy to the Fox and the Turtle, he hath given secret instinct and knowledge both to this Beast and Fowl, of the vertuous operation of this herb against the ravening VVolf; for in their absence from their nests, they leave this Onion in the mouth thereof, as a sure gard to keep their young ones from the VVolf.

There are certain Eagles in Tartaria which are tamed, who do of their own accord being set on by men adventure upon VVolves, and so vex them with their talons, that a man with no la∣bour or difficulty may kill the beast, and for this cause the VVolves greatly fear them and avoid them; and thereupon came the common proverb, Lupus fugit aquilam: And thus much shall suffice to have spoken in general concerning their taking.

Now we will proceed to the other parts of their History, and first of all of their carnal copulati∣on. * 1.2453 They engender in the same manner as Dogs and Sea-calves do, and therefore in the middle of their copulation they cleave together against their will. It is observed that they begin to engen∣der immediately after Christmass, and this rage of their lust lasteth but twelve days, whereupon there was wont to go a fabulous tale or reason, that the cause why all of them conceived in the twelve days after Christmass was, for that Latona so many days together wandered in the shape of a she VVolf in the Mountains Hyperborei, for fear of Juno, in which likeness she was brought to De∣lus; but this fable is confuted by Plutarch, rehearsing the words of Antipater in his Book of Beasts, for he saith when the Oaks that bear Acorns do begin to cast their flowers or blossomes, then the VVolves by eating thereof do open their wombs, for where there is no plenty of Acorns, there the young ones dye in the dams belly, and therefore such Countries where there is no store of Oaks, are freed from VVolves; and this he saith is the true cause why they conceive but once a year, and that only in the twelve days of Christmass, for those Oaks flower but once a year, namely, in the Spring time, at which season the VVolves bring forth their young ones. For the time that they go with young, and the number of whelps, they agree with Dogs, that is, they bear their young nine weeks, and bring forth many blinde whelps at a time, according to the manner of those that have many claws on their feet. Their legs are without Articles, and therefore they are not able to go at the time of their littering, and there is a vulgar opinion, that a she VVolf doth never in all her life bring forth above nine at a time, whereof the last which she bringeth forth in her old age is a Dog, through weakness and infirmity: but the Rhaetians among whom VVolves do abound, do af∣firm constantly, that in the beginning of May, they bring their young out of their dens, and lead them to the water, sometimes seven, and sometimes nine, every year encreasing their number; so that the first year she littereth one whelp, the second year two, the third year three, and so obser∣veth the same proportion unto nine, after which time she groweth barren and never beareth more: and it is said when she bringeth her young ones to the water, she observeth their drinking very di∣ligently, for if any of them lap water like a Dog, him she rejecteth as unworthy of her parentage, but those which such their water like a Swine, or bite at it like a Bear, them she taketh to her, and nourisheth very carefully.

VVe have said already that VVolves do engender not only among themselves, but among other beasts, and such are to be understood of them which bear their young an equal proportion of time, as of Dogs and VVolves cometh the Lupus Canarius, or Panther, and the Crocuta. Of the Hyaena and the Wolf come the Thoes, of whom we shall speak in their due place in the end of this story, and the Hyaena it self seemeth to be compounded of a Wolf and a Fox.

Concerning the natural disposition of this Beast we have already spoken in part, and now we will * 1.2454 adde that which doth remain; and first of all their Epithets which are attributed unto them among several Authors are most clear demonstrations of their disposition; as sowre, wilde, Apulian, sharp, fierce, bold, greedy, whoar, flesh-eater, wary, swift, bloudy, bloud-lovers, degenerate, hard, glut∣ton, hungry, Cattle-eater, famishing, furious, yellow, fasting, ungentle, unhonest, untameful, harmful, Cattle-hurter, teeth-gnasher, insatiable, treacherer, martial, sorrowful, mountain, nightly, robber, strate, ravener, mad, snatcher, cruel, pack-bearer, bloud-sucker, foamer, proud, fearing, sul∣len, terrible, vehement, howling, and such other like belonging to the male Wolf. Now unto the female there are some peculiar ones also, as inhumane, ungentle, martial, obscure, rank, ravener, sanded, Romulian, greasie, terrible, and Volscan: and the ravening desire of this Wolf doth not only appear in the Proverbs of holy Scripture already repated, as where Christ compareth the Hereticks to Wolves, but also from hand instruments and sicknesses, for a little hand-saw is called of the La∣tines and Germans Lupus, a Wolf; because of the inequality of the teeth, wherewithal a man shear∣eth asunder violently any piece of wood, bones, or such like thing.

There is a disease called a Wolf, because it consumeth and eateth up the flesh in the body next the sore, and must every day be sed with fresh meat, as Lambs, Pigeons, and such other things wherein is bloud, or else it consumeth all the flesh of the body, leaving not so much as the skin to cover the bones. Also the galls on a mans seat which cometh by Horse-riding, are by the Ancients called Lupi, and by Martial, Ficus, whereof he made this distichon;

Stragula succincti venator sume veredi, Nam solet à nudo surgere ficus equo.

There be also instruments called Lupi, and Harpages, or Harpagones, wherewithall Ankers are loosed in the Sea, or any thing taken out of the deep. There is a certain territory in Ireland, (whereof Mr. Camden writeth) that the Inhabitants which live till they be past fifty year old, are foolishly reported to be turned into Wolves: the true cause whereof he conjectureth to be because for the most part they are vexed with the disease called Lycanthropia, which is a kinde of melancholy causing the persons so affected, about the moneth of February to forsake their own dwelling or houses, and to run out into the Woods, or near the graves and sepulchres of men, howling and barking like Dogs and Wolves. The true signes of this disease are thus described by Marcellus: those saith he which are thus affected, have their faces pale, their eyes dry and hollow, looking drousily, and cannot weep. Their tongue as if it were all scabd, being very rough, neither can they spit, and they are very thirsty, having many ulcers breaking out of their bodies, especially on their legs; this dis∣ease some call Lycaon, and men oppressed therewith Lycaones, because that there was one Lycaon as it is faigned by the Poets, who for his wickedness or sacrificing of a childe, was by Jupiter turned into a Wolf, being utterly distracted of humane understanding, and that which Poets speak of him, may very well agree with melancholy, for thus writeth Ovid:

Territus ipse fugit, nactus{que} silentia ruris Exululat, frustra{que} loqui conatur.

And this is most strange, that men thus diseased should desire the graves of the dead. Like unto this is another disease, called by Bellunensis, Daemonium Leoninum, which is saith he, Confusio rationis cum factis malis, noxiis & iracundis; à Leone dictum videtur malum, quod eo detenti alios homines ledant, & Leonum instar in eos saviant; that is, the Lion-devil disease is a confusion of reason, joyned with wrath∣ful, and impious facts; and it seemeth to be named of Lions, because that such as are oppressed there∣with, do rage against men, and wound them like Lions.

There is a pretty Apology of a league that was made betwixt the Wolves and the Sheep, * 1.2455 whereupon came the word Lycophilios, my Author rehearseth it thus: Lupis & agnis foedus aliquan∣do fuit, datis utrin{que} obsidibus, Lupi suos catulos, oves Canum cohortem dedere. Quietis ovibus ac pascen∣tibus Lupuli matrum desiderio ululatus edunt, tum Lupi irruentes fidem foedus{que} solutum clamitant, oves{que} Canum praesidio destitutas laniant, that is to say, There was a peace made betwixt the Wolves and the Sheep, either side giving hostages to other, the Wolves gave their young whelps, and the Sheep gave the Shepheards Dogs to the VVolves. Now when the young VVolves were among the flock of Sheep, they howled for their dams, which when the old VVolves heard, they came rushing in upon the Sheep, crying out that they had broken the league, and therefore they destroyed the Sheep in the absence of the Dogs that should keep them: whereby is notably signified the simpli∣city of innocent men, and the impiety of the wicked, for whatsoever bonds of truce and peace are made with them, they ever respect their own advantage, taking any small occasion, like VVolves at the crying of their young ones, without all offence of the innocent and harmless, to break through the brazen walls of truce, peace, and amity, for the execution of their bloudy and ungodly mindes.

VVolves are truly said to be fierce and treacherous, and not generous and bold, and noble like Lions. They especially rage in the time of their hunger, and then they kill not so much as will * 1.2456 suffice, but all the flock before them; but being satisfied, as we have said already, they seem rather Lambs then VVolves. The male is always as careful of the young ones as the female, for while she suckleth her young ones, he bringeth meat unto her in the den, and when that they are greatly constrained both to fly away, they carry their young ones along with them. Great is their malice toward them that hurt them, as Niphus saith, he tryed one day when he was a hunting near Rome, for his Dog was fighting with a VVolf, and he comming in with the multitude of Hunters, alighted from his Horse, and drew his sword, and gave the VVolf a wound, the VVolf feeling the stroke of the sword forsook the Dog and turned upon the man, making all force at him he could to bite him, but he professed he escaped with singular danger, more by the help of his fellow hunters, then by his own valour; wherefore he concludeth, that as VVolves are enemies to all, so they take special revenge of them that harm them, as we have said before of Lions. Some say that when many of them have obtained a spoil, they do equally divide it among them all, I am sure the like is re∣ported betwixt the old Lion and the young, but whether it be true in VVolves I cannot tell, but ra∣ther think the contrary, because they are insatiable and never think they have enough. And Al∣bertus saith, they do not communicate their prey like Lions, but when they have fed sufficiently, they hide the residue in the ground till they hunger again.

VVhen they set upon horned beasts, they invade them behinde, and on their backs; when they set upon Sheep, they choose a dark cloudy day or time, that so they may escape more freely; and to the intent that their treadings should not be heard, they lick the bottom or soles of their feet, for by that means they make no noise among the dry leaves; and if going along they chance to break a stick, and so against their minde make a noise, then presently they bite their foot, as if it were guilty of that offence: For the most part they set upon such Cattle as have no Keepers, and ra∣ven in secret. If they come unto a flock of Sheep where there are Dogs, they first of all consider whether they be able to make their party good, for if they see they cannot match the Dogs, they depart away although they have begun the spoil, but if they perceive their forces to

be equal or superior, then they divide themselves into three ranks, one company of them killeth Sheep, a second company fighteth with the Dogs, and the third setteth upon the men. When they are in danger to be taken by the hunters, they bite off the tip of their tails, and therefore the Egyp∣tians, when they would describe a man delivered out of extremity and danger, do picture a Wolf lacking that part of his tail. To conclude, when they are in peril they are extreamly fearful, asto∣nished, and afraid, especially when they are unavoidably included they seem harmless, and this ar∣gueth the baseness of their minde which is subtil, cowardly, and treacherous, daring do nothing but for the belly, and not then neither, but upon a singular advantage, and for the manifesting hereof, I will express these two stories following, as they were related to Gesnes by Michael Herus, and Iustinius Goblerus. It happened (saith the first), that a certain Wolf constrained by famine, came unto a vil∣lage near Millan in Italy, and there entred into a certain house, wherein sat the good wife and her children, the poor woman being terrified herewith, and not knowing what she did, ran out of the house, pulling the dore to after her, and so shutting the Wolf in among her children, at last her husband returned home, unto whom she related the accident, and how she had shut up the Wolf; the man being more afraid then was cause, lest the Wolf had devoured some of his children, en∣tered hastily in a dores, longing to save and deliver his poor Infants, whom the fearful mother had left with the Wolf, when he came in he found all well, for the Wolf was in worse case, astonished, amazed, daunted, and standing like a stock without sense, not able to run away, but as it were offering himself to be destroyed: And this is the first history.

The second is like unto this, but more admirable, for the great Uncle of Goblerus, being marvel∣lously addicted to the hunting of wilde beasts, had in his land divers ditches and trenches cast up with other pits and caves wrought very artificially for the safe keeping of such beasts as should fall into them. Now it hapned that upon one Sabbath day at night there fell into one of those pits three creatures of divers disposition, and adverse inclination, none of them being able to get out there∣of: the first was a neighbors wife of his a poor woman, which going to the field to gather Beets and Rapes for her meat the day following, it fortuned that she fell down by a mischance into the said pit, wherein she was fain to lodge all night (you must think with great anguish, sorrow, and perillous danger to her self) beside that which her husband and family conceived at home, but she had not tarryed long in the said pit ere a Fox was likewise taken and fell down upon her, now began her grief to be encreased, fearing lest the wilde best should bite and wound her, having no means to escape from him, nor no man to help and rescue her, although she cryed as loud as ever she could; wherewithal being wearyed, necessity made her to be patient, being a little comforted to see the Fox as much afraid of her, as she was of him, and yet she thought the night full long, wishing for the break of the day, when men stir abroad to their labours, hoping that some or other would hear her moan, and deliver her from the society of such a Chamber-fellow: while thus she thought, striving betwixt hope, fear, and grief, so what befel her more wofully then be∣fore, for suddenly a Wolf was taken and fell down upon her, then she lost her hope, and in la∣mentable manner thinking of husband and children, how little they conceived of her extremity, resolved to forsake the world, and commended her soul to God, making no other reckoning but that her distressed lean limbs should now be a supper and breakfast to the Wolf, wishing that she might but see her husband, and kiss her children before she lost her life by that savage execution; but all her wishes could not prevail, nor clear her heart from fear and expectation of an unavoidable death: while thus she mused, she saw the Wolf lie down, she sitting in the one corner, and the Fox resting in another, and the Wolf appaled as much as either of both, so the woman had no harm but an ill nights lodging, with the fear whereof she was almost out of her wits. Early in the morning came his great Uncle the Hunter to look upon his trenches and pits what was taken, and coming unto that pit, he found a treble prey; a Woman, a Wolf, and a Fox; whereat he was greatly amazed, and stepped a little backward, at the first sight the woman seeing him cryed out, cal∣ling him by his name, and praying his aid: he knowing her by her voyce, presently leaped down in∣to the pit, (for he was a valiant man) and with his weapon first slew the Wolf, and then the Fox, and so delivered the woman from the fear of them, yet there was forced to leave her till he went and fetched a ladder, for she was not able to come forth as he was; then having brought the ladder, he went down again into the pit, and brought her forth upon his shoulders, in that manner delivering her safe to her husband and family. Now these two stories do plainly set forth, that a Wolf dareth do nothing when he is in fear himself.

It hath been a question whether Wolves can be tamed or no, some say that they are always wilde * 1.2457 and can never be tamed. Albertus writeth, that being taken whelps, they are tamed and will play like Dogs, yet he saith, they never forget their hatred against the Hunter and the desire of Lambs or other beasts which are devoured by Wolves, whensoever he goeth abroad. And Stumpsius wri∣teth, that even when they are tamed, they are angry with their Masters that look upon them while they eat their meat.

Strabo writeth a fable of two Woods among the ancient Veneti, one of them dedicated to Juno, and the other to Diana, and he would make the world believe, that therein the Wolves lived peace∣ably and gently with the Harts, and did come to the hands of men like familiar and tame Dogs, suffering themselves to be stroked with their hands. Aelianus and Stephanus do say, that near the plain of Meotis, there are Wolves which live like tame Dogs with men, being continually con∣versant among the Fishermen, and these VVolves do part stakes and divide their prey with

the inhabitants dwelling upon the Sea-shores, and there is such a mutuall charity and commons ob∣served betwixt them and the men, for sometimes the Wolves take fishes when the men take none, and then they part with the Wolf, sometimes the men take fishes when the Wolves have none; and thus they live together in quiet manner like confederates, each one relieving and helping other; but if the men at any time break with the Wolves, and do not give them a share, they recompense their ingratitude and falshood with tearing in pieces their nets: which thing if it be true, is a singu∣lar example of that rare concord and agreement which was primitively ordained by God to be be∣twixt man and beast: Some say, these kinde of Wolves be Otters, but I rather beleeve that they be Sea-wolves, of whom we shall talk presently.

There be many magicall inventions about the parts of Wolves, namely, their heads, teeth, ears, tails, and privy parts, which I will not stand to recite in this place, because I cannot tell what bene∣fit shall come to the knowledge of them by the English Reader. Wolves are subject to the same diseases that Dogs are, especially the swellings of the throat, madnesse, and the gout: when they are sick, they eat of an herb which makes them cast, some say, it is ground Ivy, some say it is grasse, and some otherwise, of this they eat when they have a pain in their bellies, and not otherwise. The reason why Dogs and Wolves are more subject to madnesse then any other beast, is because * 1.2458 their bodies are cholerick, and their brains increase and decrease with the Moon. If a man be bitten by a mad Wolf, he is to be cured by the same medicines that are applyed to the bitings of a mad Dog. They live very long, even untill they lose their teeth, therefore in their old age oppressed with famin they flie unto Cities and houses to seek meat. They have no friends but the Parrots. * 1.2459 A Wolf was once the part of the Arms of Rome; and the Judgement-seat at Athens had in it the Picture of a Wolf. There were ancient Coins of money stamped with the image of a Wolf, both among the Grecians and among the Romans, which were therefore devised, because Romulus and Re∣mus were said to be nursed by a Wolf: with the skins of Wolves after they were dressed by Cur∣riers, we do read that there were garments made, wherewithall great Princes and Noble men were cloathed, the bare being inward next to their bodies, and the rough being outward, these were used in journeys and huntings, and they were the proper garment of the guards of Tyrants. And this shall suffice of the vulgar Wolf.

Of the SEA-WOLF.

[illustration]

ALthough nothing hath hitherto been brought to light concerning the Sea-wolf of the ancient writers, that I know, yet his form is notable to be observed; and you may chuse whether you will call him a Thief or a Sea-monster, much differing from the Wolf-fish, as that he seemeth to challenge a particular description or treatise. It is also a Four-footed beast that liveth both on sea and land, satisfying his hunger on the most part upon fishes: It hath been seen upon the Britain Ocean shoar, and it doth resemble the Wolf that liveth on the land, that it is not undeservedly called among the common people a Wolf.

It doth live also a long time being tamed, it hath a dangerous head, and very many hairs grow∣ing on both sides of his eyes to shadow them, his nostrils and teeth are like unto a Dogs, and strong hairs growing about his mouth: also small bristles growing upright upon his back: and adorned and marked on every side with black distinct spots, a long tail, thick and hairy, all the other * 1.2460 parts being like to a Wolves, as you may easily see by this expressed Picture: and unto this belong∣eth the story of the Wolves last before expressed, which live upon fishes, and divide them familiarly with men.

Of the THOES.

THere are two kinds of Thoes, as there are of Panthers, differing only in magnitude or greatness. But the lesser Thoes is like unto the lesser Panther, a Lycopanther, and the Lupus canarius engen∣dered betwixt a VVolf and a Dog, are all one four-footed beast. The Thoes also are a kinde of VVolf. * 1.2461 And again there is a kinde of VVolf which Aristotle doth call Chabez, but Avicen doth write, that it ought to be called Beruet, in the Persian tongue. And again in another place, where he doth write, that the Lion and the Thoes are utter enemies, and Albertus doth translate it, that a VVolf doth fight with the four-footed beast Toboz, which is a corrupted word, Toboz for Thoes, as Cabez for Thohoz, and this some men think to be the Lynx. Thoes is called in Hebrew, Tabas; Alshali is a four-footed beast like to a Wolf. Adeditach is also a kinde of Wolf, but I do not know whether these names belong only to the Thoes, or to any other kinde of Wolf. Solinus doth call Thoas Aethiopian Wolves, and a little be∣fore he said that Lycaon was an Aethiopian Wolf, mained on the neck, and so divers coloured that a man would think there were no colors wanting in them.

The people of Scythia likewise say, that the Buff doth change his colors, neither is there any other beast covered with hair, except the Lycaon among the Indians, (as Pliny also writeth) and besides this there is no mention made of the Lycaon among all the ancient writers. Lycaons are called Dogs, in the story of the diversities of Dogs. The lesser kinde of Thoes are the best, for some make two kinde of Thoes, and some three, and these like birds, and other four-footed beasts, change their color, both in Winter and Summer, so that sometime they appear bare, and again at other times rough all over, that is bare in the Summer, and rough in the Winter, but it doth plainly seem that there is no more kinde of Thoes but one, which the things that come after doth prove and make manifest. Nearchus saith, that those Tigers are not true Tigers, which are commonly called Tigers, but changeable Thoes (as if that every Thoes were not changeable) and greater then the other Thoes.

They have no reason which take the Lupus cervarius for a Thoes, which we have already shewed to * 1.2462 be a Lynx; for the Rhaetians which speak Italian, & the Savoyans do to this day call him Cervario, and for the Armenian Wolf the Cicatus, and the Lupus Canarius we have already shewed, that it is a Panther, and therefore it is needless to stand any longer upon those names in this place. We will therefore take it for confessed, that the Thoes is a beast engendered betwixt a Wolf and a Fox, whereof some are greater and some are smaller, and these are found about the Mountain Pangeus, Cittus, Olympus, My∣sius, Pindus, and Nisa, beyond Syria, resembling for the most part a Hyaena, having a longer body, and a straighter tail then a Wolf, and although it be not so high of stature, yet it is as nimble and as strong as is the Wolf, and it seemeth that the very name Thoes is taken from the celerity and swift∣ness in running and leaping, for it getteth his living by the quickness of his feet. In the outward face it much resembleth a Wolf his Father, but in spots and length of his body it resembleth a Panther his Mother; they couple in generation like Dogs, bringing forth two or four at a time, like Wolves, which are blinde, and their feet cloven into many toes.

They are enemies to Lions, and therefore they do not live in the same place where Lions are, not only because they live upon the same victuals and food, but also because they are a more pitiful crea∣ture then they, especially to man, for if they see the face of a man at any time, they run unto him and do him all such reverence as their brutish nature can demonstrate.

And further Philes and Selius write, that if they see a man oppressed by any other beast, they run and fight for him, although it be with the Lion, not sparing to offer their own lives, and to spend their dearest bloud in the defence of him, who by secret instinct of nature they understand to be or∣dained of God, the King and chiefest of all worldly creatures: therefore Gratius called this kinde, se∣miferam, Thoem de sanguine prolem, and of their taming and fighting with Lions, he speaketh:

—Thoes commisses Leoues Et subiere actu, & parvis domuere lacertis.

They live for the most part upon Harts, whom they take in the swiftness of their course, these they bite and suck their bloud, then suffering them to run away to some Mountains, thither they follow them and take them the second time, not destroying them all at once, but by distance of time, where∣by the Harts bloud groweth sweeter unto them, and they have the better appetite thereunto to de∣stroy them. The Lyco panthers, and also the beast Pathyon, whereof Albertus speaketh, I do take to be two several distinct beasts from the Thoes, although the quantity and stature agree, and I see no cause if there be any such beast in the world, but that we may truly say they are a lesser kinde of Panthers: And this shall suffice to have said of these beasts, which are deemed to be of the kinde of Wolves, wherein we have endevored to say so much of the general and special as we could collect out of any good Authors; and thus we will shut up the story of the Wolf with a short remembrance of his me∣dicinal vertues.

The Medicines of a Wolf.

A Wolf being sodden alive until the bones do only remain, is very much commended for the pains of the Gout, or a live Wolf steeped in Oyl and covered with Wax, is also good for the same dis∣ease.

The skin of a Wolf being tasted of those which are bit of a mad or ravenous Dog, doth preserve them from the fear or hazard of falling into water. The skin of a Wolf is very profitable for those which are troubled with the winde colick, if it be bound fast about the belly: and also if the person so affected doth sit upon the said skin, it will much avail him. If any labouring or travelling man doth wear the skin of a Wolf about his feet, his shooes shall never pain or trouble him. The skin of a Wolf being new plucked off from him, and especially when it hath the natural heat in it and rowled about the member where the cramp is, is very effectual against it.

The bloud of a Wolf being mixed with Oyl, is very profitable against the deafness of the ears. The dung and bloud of a Wolf is much commended, for those that are troubled with the Co∣lick and Stone.

The bloud of a Buck, Fox, or Wolf being warm, and so taken in drink, is of much force against the disease of the stone. He which doth eat the skin of a Wolf well tempered and sodden, will keep him from all evill dreams, and cause him to take his rest quietly. The flesh of a Wolf being sodden, and taken in meat, doth help those that are Lunatick. The flesh of a Wolf being eaten is good for procre∣ation of children. You may read more things in the chapter going before, concerning remedies of the flesh of a Wolf taken in meat. The fat of a Wolf is no less efficable, then the flesh.

The fat of a Wolf doth very much profit, being anointed upon those whose joynts are broken. Some of the later writers were wont to mingle the fat of the Wolf, with other Ointments for the disease of the Gout. Some also do mingle it with other Ointments, for the Palsie. It doth soften also the Uvula, being anointed thereon. The same also being rubbed upon the eyes, is very profitable for the bleardness or bloud-shot of the eyes. The head also of a Wolf is very good for those that are * 1.2463 weak to fleep upon, being laid under their pillow. The head of a Wolf being burned into ashes, is a special remedy for the loosness of teeth. The right eye of a Wolf being salted, and bound to the body, doth drive away all Agues and Feavers. The eye of a Wolf being rubbed upon the eye, doth diminish all diseases that rise in the sight of the eye, and it doth also take away all marks or prints being made with hot Irons. The right eye of a Wolf also is profitable for those that are troubled with stitches on the right side of the belly; and the left eye of a Wolf for pains on the left side. The right eye of a Wolf is very good against the bitings of Dogs. Also the eye of a Wolf is much commended for those that are Lunatick by the bitings of Dogs.

The teeth of a Wolf being rubbed upon the gums of young Infants, doth open them, whereby the * 1.2464 teeth may the easier come forth. Again, the gums of children are loosened with the tooth of a Dog, being gently rubbed thereon, but they are sooner brought forth with the teeth of a Wolf. Some men do commend the tongue of a Wolf to be eaten of those that are troubled with the Falling-sickness. The artery which springeth in the throat of a Wolf being taken in drink, is a most certain cure against the Squinsie. The throat of a Wolf taken in drink, is very much commended for those that are trou∣bled with the Falling-sickness. The lungs or lights of a Wolf being sodden and dryed, and mingled with Pepper, and so taken in milk is very profitable for those that are puffed up or swoln in the belly.

The heart of a Wolf being burned and beaten to powder, and so taken in drink, doth help those that are sick of the Falling-sickness. Take one ounce of the gum of an Oak, and half an ounce of the gum of a Pear-tree, and two drams of the powder made of the top of a Hart-horn, and one dram of the heart of a Wolf, all which being mingled together, and made into medicine, is always used for the cure of all ulcers: but it will be more effectual if thou dost add thereto the hinder-part of the skull of a man beaten to powder. The Liver of a Wolf is of no less vertue then the Lungs or Lights, which I have manifested in the medicines of the Fox. The Liver of a Wolf helpeth or profiteth those that are sick of the Falling-sickness. The Liver of a Wolf being washed in the best white wine, and so taken, is very good for those diseases that arise in the Liver. The Liver of a Wolf mixed in the medi∣cine made of Liver-wort, is very much commended for the diseases in the Liver. Galen also doth say, that he hath holpen those which have been diseased in the Liver, only using the medicine made of Liverwort, and he saith, if he did apply any other medicine thereto, it did little or nothing at all pro∣fit him.

The Liver of a Wolf is very profitable for those that are troubled with the scurfe in the mouth. The Liver or laps of a Wolf is much used for those that are troubled with diseases in the Liver; but you must dry it and afterwards beat it to powder, and so give the party so affected one dram of it in sweet wine. The Liver laps of a Wolf saith Marcellus, being dryed and beaten to powder, and a little part of it mingled in like portions with the powder made of Fenegreek, of Lupines, Wormwood, and of the herb called Herba Mariae, and so mingled that it may be about the quantity of a cup full, and so given him that day which he is not troubled with the Feaver, but if he shall be troubled with it, let him take it in water for the space of three days, and after he hath drunk it, let him lie for the space of half an hour with his arms spread abroad: and afterwards let him walk very often, but eat very seldom, and let him be sure he keep himself for the space of those three days well ordered, and from drinking any cold drink, or eating any salt or sweet thing, and within a little space after he shall be freed from that disease. The Liver laps of a VVolf being wrapped in bay-leaves, and so set to dry at the Sun or at the fire, and being dryed, beat it to powder in a Mortar, first taking away the leaves very warily, which being powdered, you must keep it in a clean vessel, and when you give it him to drink, you must adde thereto two leaves of Spoonwort, with ten grains of Pepper beaten very small, and as much clarified Honey as is needful, and also made hot with a hot burning Iron, and mingled very diligently in a Mortar, which being so warmed, you must give him to drink sitting

right up in his bed, that after he hath taken the potion, he may lye down on his right side for the * 1.2465 space of an hour, drawing his knees together, and after that he hath done so, let him walk up and down for the space of an hour, and this will likewise cure him of the same disease.

Avicen doth set down a medicine concerning the cure of the hardness of the Liver, which is, Take Opium, Henbane, Oyl made of Beavers stones, Myrrhe, Saffron, Spicknard, Agrimony, the Liver of a Wolf, and the right horn of a Goat burned, of each equal parts, and make thereof a medicine. The * 1.2466 Liver of a Wolf being made in the form of a dry Electuary and given as a Lozeng, doth also very much profit against the diseases of the Liver.

Gugir a Philosopher doth affirm, that the Liver of al living beasts doth very much profit against all * 1.2467 pains of the Liver. The Liver of a Wolf being throughly dryed and drunk in sweet Wine, doth mi∣tigate all griefs or pains of the Liver. The Liver of the same beast to the quantity of a penny, taken in a pinte of sweet Wine, is very medicinable for the curing of all pains in the Liver whatsoever. The Liver of a Wolf being taken in hot wine, doth perfectly cure the cough. If an intolerable cough doth vex any man, let him take of the Liver of a Wolf, either dryed or burnt, as much as he shall think con∣venient, and therewith let him mingle wine, honey, and warm water, and afterward drink the same fasting every day, to the quantity of four spoonfuls, and he shall in short space be cured of the same.

The laps or fillets of a Wolves Liver, being applyed unto the side, doth perfectly heal any stitch or pricking ach therein. The Liver of a Wolf being taken in sweet wine, doth heal those which are trou∣bled with a Tisick. The Liver of a Wolf being first boyled in water, afterwards dryed, beaten and mingled with some certain potion, doth instantly heal the grief and inflamation of the stomach. The powder of a Wolves Liver mingled with white wine, and drunk in the morning for some certain days together, doth cure the Dropsie. The Liver of a Wolf taken either in meat or drink, doth asswage the pains of the secret parts. Two spoonfuls of the powder of a Wolves Liver being given in drink, doth cure all pains or sores of the mouth. The gall of a Wolf being bound unto the navel of any man, doth loosen the belly.

The gall of a Wolf taken in wine, doth heal all pains in the fundament. The entrails of a Wolf * 1.2468 being washed in the best white wine, blown upon, dryed in an Oven, pounded into dust, afterwards rowled in Wormwood, is a good and effectual remedy against the Colick and Stone. If some part of the yard of a Wolf being baked in an oven, be eaten by any, either man or woman, it instantly stirreth them up to lust. Concerning the genital of a Wolf I have spoken before in the medicines of the Fox: but antiquity, as Pliny saith, doth teach that the genital of beasts which are bony, as Wolves, Foxes, * 1.2469 Ferrets, and Weasels, are brought to an especial remedy for many diseases. If any man take the right stone of a Wolf, being bloudy, steep it in Oyl, and give it unto any woman to apply it unto their secret parts, being wrapped in wooll it instantly causeth her to forsake all carnal copulation, yea although she be a common strumpet. The same being taken in some certain perfume, doth help those which * 1.2470 are troubled with the foul evil.

The eyes being anointed with the excrements of a VVolf, are instantly freed from all covers or spreading skin therein. The powder of the same VVolf being mingled with the sweetest Hony as can possible be had, and in like manner rubbed or spread upon the eyes, doth expel all dazeling from them. The fime of a VVolf long rubbed, until it be very light, being mingled with Honey, by the un∣ction * 1.2471 thereof, causeth the filth or scurfe growing about the eyes to avoid away, and restoreth them to an exceeding clearness: The powder of a VVolves head being rubbed upon the teeth, doth make fast and confirm the looseness thereof, & it is most certain that in the excrements of the same beasts, there are certain bones found, which being bound unto the teeth, have the same force and efficacy.

The dung of a VVolf or Dog being beaten into small powder, mingled with Honey and anointed upon the throat, doth cure the Quinsie or Squinansie, as also all other sores in the throat whatsoever. The fime of a VVolf being given to those which are troubled with the Colick to drink, doth easily cure them, but this dung is more effectual if it have never touched ground, which is very hard to come by, but it is found by this means. The nature of the VVolf both in making his water, as also in voiding his excrements is like unto a Dogs, for while he voideth his water he holdeth up his hinder-leg, and voideth his excrements in some high or steepy place far from the earth, by which means it falleth down upon bushes, thorns, fruits, elder-trees, or some other herbs growing in those places, by which means it is found never touching the earth. There is furthermore found in the fime of VVolves certain bones of beasts which they have devoured, which for as much as they could not be grinded or chawed, so also can they not be concocted, which being beaten and bruised small, are by some commended to be excellent given in drink for the ease of the Cosick, but if the grieved party shall be some fine or delicate person which cannot endure so gross a medicine, then mingle it with Salt, Pepper, or some such like thing, but it is most often given in sweet wine, so there be but a small quantity thereof drunk at one time.

But this dung which the Graecians call Lagonas, and is to be applyed to the groin of the diseased person, ought to be hanged in a band made of wooll, but not of any wooll: But it would be more effectual if it were made of the wooll of that Sheep which was slain by a VVolf. But if the same can∣not be got, then is it fit that there be two bands, one which may be bound about the groin, and ano∣ther which may be bound upon the dung to keep it from falling.

There are also some which cast a small quantity of the same dung to the bigness of a Bean in a little pot, fastening the same to any one which is troubled with the said disease, and it healeth them (which

in a manner seemeth incredible) in very short time. The dung of a Wolf boyled in small white wine, and afterwards taken in drink, is very profitable for those which are troubled with the colick: and it is also reported that if the same dung be covered with the skin of the same beast, and hung upon the thigh of any one which hath the colick being bound with a thread made of the wooll of a Sheep slain by a Wolf, it will instantly cure the said disease.

The fime of a Wolf, so that it be not found upon the earth, but upon some trees, Brambles, or Bultushes, being kept, and when there shall be need bound unto the arm of him that shall be trou∣bled with the Colick, or to his neck being included in a bone, or in Copper, and hung with the thread wherewith silk-women weave, doth wonderfully and most speedily cure him, so there be great care had, that in the mean time there be a little of the same dung given to the grieved party to drink, not knowing what it is. The dung of a Wolf being taken, and the bones therein beaten into powder, mingle therewith cold water, giving it to any one to drink which is troubled with the Stone, and it will instantly cure him.

The dung of a Wolf beaten into the smallest powder then strained and given unto any in his fit which is troubled therewith to the quantity of half a spoonfull in hot water, is a very effectuall and approved cure for the Stone. The bones which are found in Wolves, being bound unto the arm of any one which is troubled with the Colick, having never touched the ground, do with great speed and celerity cure him. The pastern bone of a Hare found in the dung of a Wolf, being bound unto any part of the body of him which is troubled with the colick, doth very effectually cure him. The dung of a Wolf with the hairs of a white Asse, taken by any woman in a certain perfume, maketh her apt for conception.

The teeth of a Wolf are unequall, wherefore their bitings are very dangerous. A ravening Wolf by his biting bringeth the same danger, as a ravenous Dog, they also are cured by the same medicins, as we have declared at large in the story of the Dog. The wounds which come by the teeth or nails of a Wolf are very dangerous, for the filth which pieroeth through all clouts or spunges which are laid upon them: But they are cured by no other means then the bitings of Dogs: Aristotle writeth these things concerning the biting of a Lion, and not of a Wolf.

Johannes Vitus the Hungarian declared that there were certain men in Hungary bitten by a mad Wolf, and that they were as it seemed presently cured: But before forty dayes expired they all died by a most bitter or painfull disease, small pieces of flesh encreasing through their urine in the form of Dogs, with an exceeding pain or torment. It is also reported of a certain Countreyman, who when he had striken a Wolf with his Club, and the Wolf had so torn his face with his nails, that he pulled off the skin, he was in short time healed that there appeared no sign of any harm, but in short time after he began to be sick, and to howl like unto a Dog, and so perished; by which it was conjectured that that Wolf was mad. An Oxe being bitten by a mad Wolf or Dog is cured by Gar∣lick, being beaten and rubbed upon the wound: the Wolf himself is also healed of any wound by old salt flesh applyed unto the same. Two drams of Gentian being drunk in wine, is an excellent * 1.2472 cure for the bites of a mad Dog and ravening Wolves, as also of all beasts tearing with their teeth or nails. The bites of Wolves being marked in the bodies of any Cattell, are burned or seared with a hot Iron, lest that the biting be assuredly hurtfull, may draw unto it self corruption. And thus much shall suffice concerning the medicines of the Wolf.

Of the ZEBEL, commonly called a SABEL.

AMong all the kindes of Weasels, Squirrels, Wood-mice, wilde Mice, or other little beasts of the world, there is none comparable to this Zebel, commonly called in Latine Zebellus, and Zobela, from whence the Germans call it Zobel, the Illyrians and Polonians, Sobol and Soboel, the Italians, Sesi, and Sablines: The skins hereof are called Zebellinae, and Zobellinae, and sometimes Zibellinae. It is bred in Muscovia, and the Northern parts of the World, among the Lapones, but no where more plentifull then in Tartaria, Scythia, and Sarmatia, and it is therefore called by some Mus Scythicus, the Scythian Mouse. The French men because of the similitude it hath with a Martin, do call it by a com∣pounded name, Marteis Soublineis. It liveth for the most part in the Woods, being lesser then a Martin every way, and hath also shorter legs: They run up and down upon trees like Squirrels, easily fastning their clawes in the boughes; when they leap, their tail serveth them instead of a cross Beam to direct them. They bite most irefully, for their teeth are as sharp as Razors, and there is no beast in the World of their quantity so angry and terrible as they: their flesh is unprofitable and good for nothing. The only price and estimation of this beast is for the skin, which farre excelleth all the skins of the World, either Ermins, Martins, or Foines, differing herein from the Martins, because their hair is thinner, and if you stroke them from the head to the tail, or on the contrary from the tail to the head, they do lie every way smooth, whereas the Martins do only fall smooth from the head to the tail.

These are more subject to Worms then other skins, except they be continually worn, or laid up with bunches of Wormwood; but above all other things the laying of them open one day toge∣ther in the Sun or air, doth him more harm then a whole years wearing, for the beast it self liveth evermore in shadowy places, forbearing the sun except she be hunted, and catcheth small birds in secret. In the furthest part of Lituania they have little or no money, and therefore the Merchants which traffique thither do exchange their wares for Zebel or Sabel skins; those are the best which

have most white and yellow hairs mingled in them, and the Garments of Princes are only fringed and lined with these Sabel skins, and honourable Matrons, ancient Noble men and their Wives do likewise use two or three of these to wear about their necks; for it is certain that a garment of these skins is much dearer then cloth of Gold, and I have heard and also read, that there have been two thousand Duckets payed for so many as were put in one Cloak.

It is a very libidinous and lustfull beast, and at that time stinketh very rankfully, wherefore it mingleth it self with Martins of all sorts that it meeteth. And thus much shall suffice to have dis∣coursed of this little beast. Now there are divers other which seem to be of this kinde, of which, though I have not much to say, yet rather then they should be omitted, I will expresse their bare names, that so I may give occasion to all our Countrey-men that shall travail into other Nations, to make enquiry after them, that so at their return, if they have any conscience of publique good, they may get themselves eternall fame and names, by communicating publiquely their own know∣ledge, experience, and learning, which they have gained in these, or other Four-footed beasts.

Of the NOERTS.

THis beast is of the quantity of a Weasel, and by the Germans called Noerts, and Nerts, from which word the Latines have their Noerza, for this beast. It liveth (as Georgius Agricola writeth) in the Woods, betwixt Swevia and Vistula, the colour of the hairs which is short and smooth, is for the most part like an Otters. Their skins are sold at Franckford by forty in a heap or bundle, they are long, and more red then the Ferrets, every bundle most commonly is sold for six and twenty Nobles. Some think that this is the Latax, spoken of before, because it getteth his living in the wa∣ters.

Of the VARMEL.

THis beast is called by the Latines Vormela, by the Germans Wormiein, it is lesse then a Ferret, the belly whereof is black, all the residue of the skin full of white, pale, red, and yellow spots, which adorneth it in admirable manner, very comely and excellent to be looked upon, the tail not past half a hand breadth long, the tip whereof is black, but the hairs of the residue mixed with white and ash colour together.

There is another beast which for the variety of the colours, which are apparent in his skin, he is called a Salamander, not that which liveth in the fire, but one like unto it, having a gentle hair, di∣stinguished all over into black and yellow spots, and these because of our ignorance we reckon among our outlandish Weasels.

In India there is a little beast called Chiurca, having a very precious skin, and this (as Cardan writeth) hath a bag under the belly, wherein it suffereth his young ones to go in and out, as before we have said of the Simivulpa, or Foxe-Ape.

There is another little beast in Hungaria, called Ʋnoken, which dwelleth in holes of the earth as Conies do, the outward proportion whereof is like a Weasel, but it is much thinner and longer, the colour of the back is red, and all the residue of the body Mouse colour. Now although I do not read any speciall use of the skin of this beast, yet I thought it good to name it in this place, because it is reported that the breathing thereof upon the face of man is venemous and poysonfull, for when Souldiers sleep in their tents upon the earth, they come many times and look in their faces and poyson them: And thus much for the Zebel, and the severall kindes of this little beast.

Of the ZIBETH, or SIVET-CAT.

[illustration]

THe best description that is of this beast in all the World, that I could ever finde, was taken by Doctor Cay, and thus sent as it is here figured to Doctor Gesner with these words following. There came to my sight (saith Doctor Cay) a Zibeth or Sivet very lately, which was brought out of Africa, the picture and shape whereof in every point I caused to be taken, which is this prefixed, so that one Egge is not more like another, then this is to the said Sives or Zibet. It is greater then

any Cat, and lesser then a Taxus, having a sharp face like a Martin, a short, round, blunt ear, which was black without, but pale within, and on the brims a blew sky-coloured eye, a foot and leg black, and more broad or open then a Cats: Likewise a black claw, neither so crooked, nor so hid in the foot as it is in a Cat, but their teeth are more fearfull and horrible. It is all spotted over the body, but the nose thereof is black, the nether part of the upper chap pale, and the middle part black, and from thence to the top of the head it is of the colour of a Badger. The lower chap was all black, and the bristles of the upper chap were white, growing forth of a pale skin, and a little above the eye there were two other white ones growing forth of a black skin.

The throat thereof was black, and a little above the eye there arise three black lines or strakes, whereof the first or uppermost descendeth down right to the throat, the second descendeth com∣passe in and out to the middle of the neck, and the third down to the shoulder, and then a little be∣neath that place on the contrary, arise two other black lines like circles ascending in the compasse of the shoulder to the back bone: and all the residue of the body is distinguished and parted into many colours, having divers and sundry black spots scattered abruptly throughout the whole circuit, whereof some are continued and joyned together. For that which is upon the back is continued from the shoulder, and the second and third arising in that part, are broken and divided, the fourth and all the residue are in like sort discontinued and separated one from the other, so that their position runneth all in length.

The first part of his tail to the middle is spotted, and all the residue black. The hair both on the face, legs, and feet, is soft, and very gentle to be handled, falling down, but in all other parts of the body, it is harsh, deep, and standing upright: the spots doth both ascend and descend, the tongue hereof was smooth and not rugged, and under the tail was the passage for the excrements after the fashion in other beasts, and a little beneath the same was the receptacle or bag containing the Sivet, and a little space after that the privy part of the male which was hid or sheathed in the body. The beast being moved to anger, uttereth a voyce like to the voyce of an angry Cat, withall doubling the letter R R. but being not angry the voyce is like a young Cats although lower.

This Zibeth was in length from the head to the tail, one foot, three palms, and one Roman fingers breadth, but the breadth thereof under the belly, was one foot, two palms, and three Roman fin∣gers. It was a gentle and tractable Creature, and was sold for eight pounds of English money, which was in French twenty four Crowns, or in Florens forty and eight. These things are said by Doctor Cay. Now unto this Gesner addeth, that he received such another Picture from one Johannes Kentmannus, which he took by another of these Cats in the possession of the Duke of Saxony, and he said that it was bought by him for seventy Taters (every Tater being worth in our English money eight pence half penny) in the year of the Lord, 1545. This beast is a very clean beast, I mean, a hater of filthinesse: and therefore the place wherein it lyeth must be swept every day, and the Vessels clean washed. The Sivet or liquor distilled out of the Cod, must be taken away every se∣cond or third day, or else the beast doth rub it forth of his own accord upon some poste in his ken∣nel, if he be tamed or inclosed. This Sivet is an Excrement not growing in the secret part only, but in a peculiar receptacle by it self, increasing every day the weight of a groat; the colour where∣of at the beginning is like Butter, but afterwards it groweth more sad and brown: one ounce of it if it be pure and not sophisticated, is sold for eight Crowns at the least. There be Impostors, which do adulterate it with an Oxes gall, Styrax, and Hony. This is of a strange savour, and pre∣ferred before Musk by many degrees, yet it smelleth worse if it be held hard to the nose: It is said that the liquor running out, doth go back again if any Vessel be put to receive it, except it be a Silver Spoon or Porringer.

Leo Afer saith, these Beasts are wilde, untamable, and live upon flesh, but the European Merchants buy of the young ones and nourish them tame, with Bran, Milk, hard Egges, and other things, and that so they convey them into Europe out of Africk, emptying their Cods twice or thrice a day in the hot Countreys; and that this Sivet is nothing else but the sweat of the beast under the ribs, fore-legs, neck, and tail. There were divers of these Zibeths tamed among other. It is reported of a Consul of the Florentine Merchants at Alexandria, that had one of these so tame, that it would play with a man, and bite his nose, ears, cheeks, or lips so gently that it should not be felt, the rea∣son whereof was given, because it was at the first nourished with the milk of a Woman. Cardinall Galeottus had three of these at Rome, which he kept for their Sivet: And Otho Duke of Bavaria, had also one which he nourished with Sugar. They are bred in Aethiopia and India, about the City Pegus and Tarnasari. Their Sivet is not savoury till it be washed and cleansed. It is said to be very excellent against the strangulations of the wombe; and it is good against the Colick: It hath also vertue to purge the wombes of women, to purge the brain, and is applyed to many other diseases and infirmities.

The end of the History of Four-footed Beasts.

Notes

• * 1.1

  Countrey of breed.
• * 1.2

  Cicera. C〈…〉〈…〉an. Martial. Horace. Of the name.
• * 1.3

  The small use of Apes.
• * 1.4

  Athenaeus.
• * 1.5

  Apes made for ••aughter.
• * 1.6

  Qualities of Apes.
• * 1.7

  Varinus. Docibility of Apes.
• * 1.8

  Hurts received by Apes.
• * 1.9

  ••n History.
• * 1.10

  Countreys breeding Apes.
• * 1.11

  Book of Voyages.
• * 1.12

  Labour of Apes.
• * 1.13

  Diversity of Apes.
• * 1.14

  Chymaera. lib. 7. 1. de ani∣mal.
• * 1.15

  Pygmeys.
• * 1.16

  Onesicritus.
• * 1.17

  The anatomy of Apes.
• * 1.18

  The dispositi∣on of Apes.
• * 1.19

  An History.
• * 1.20

  Places of their abode.
• * 1.21

  Food of Apes.
• * 1.22

  The manner of taking Apes.
• * 1.23

  Procreation of Apes.
• * 1.24

  Secrets in their nature.
• * 1.25

  Their imitati∣on.
• * 1.26

  Their love.
• * 1.27

  Their fear.
• * 1.28

  An antiquity.
• * 1.29

  The medicine of Apes.
• * 1.30

  Their names.
• * 1.31

  Munster.
• * 1.32

  Albertus. Generation of a Munkey.
• * 1.33

  Maris-mona.
• * 1.34

  Inclination of Munkeys.
• * 1.35

  Secrets of Munkeys na∣ture. Contention. The fear of a Munkey.
• * 1.36

  Joh. Leo. African. The Countrey of their abode and breed.
• * 1.37

  Hurt of Mun∣keys. Their food.
• * 1.38

  Diversities of Munkeys.
• * 1.39

  Solinus. Their anatomy and parts. Vessalius. Mammonets.
• * 1.40

  Festus. Another kind.
• * 1.41

  The names.
• * 1.42

  Diodorus Siculus.
• * 1.43

  Pliny.
• * 1.44

  The first knowledge of Martines.
• * 1.45

  Their Coun∣trey of breed. Strabo.
• * 1.46

  Their anato∣my. Strabo. Scaliger.
• * 1.47

  Their colour.
• * 1.48

  Aelianus.
• * 1.49

  Cay.
• * 1.50

  Their dispo∣sition.
• * 1.51

  The name.
• * 1.52

  Pliny. Countrey of b〈…〉〈…〉.
• * 1.53

  Their parts and colour.
• * 1.54

  Albertus.
• * 1.55

  Erasmus.
• * 1.56

  Their resem∣bance.
• * 1.57

  Aelianus. Place of their abode.
• * 1.58

  Their food.
• * 1.59

  Lib. 4. Ocean. D〈…〉〈…〉 3.
• * 1.60

  Peter Martyr.
• * 1.61

  The hatred of these Apes.
• * 1.62

  His love.
• * 1.63

  Aristotle. Pliny. Description. Arrianus. Prester John ad Rom pont.
• * 1.64

  The in〈…〉〈…〉 of Bab〈…〉〈…〉 〈◊〉〈◊〉
• * 1.65

  Orus.
• * 1.66

  A secret in their nature.
• * 1.67

  Circumcision natural in Ba∣bouns. Orus.
• * 1.68

  Another secret.
• * 1.69

  A wonder. Orus.
• * 1.70

  Heredotus. The Countrey of their abode and breed. S〈…〉〈…〉bo. Arrianus.
• * 1.71

  Their anato∣my and parts. Albertus.
• * 1.72

  Thir voice. Aelianus.
• * 1.73

  Their love and food.
• * 1.74

  Their activity in swimming.
• * 1.75

  Their nature in particular.
• * 1.76

  Their love of garments.
• * 1.77

  An History. lib de natura rerum.
• * 1.78

  Theod. Beza.
• * 1.79

  Superstitious error of Sa∣tyres.
• * 1.80

  Their name.
• * 1.81

  Gyraldus.
• * 1.82

  Grapaldus.
• * 1.83

  Ptol. 2, 7. Countreys of breed.
• * 1.84

  Their lustful disposition.
• * 1.85

  Pliny. Paul. Venet.
• * 1.86

  Diversity of kinds.
• * 1.87

  Pliny.
• * 1.88

  Pliny.
• * 1.89

  Hermolaus.
• * 1.90

  Pliny.
• * 1.91

  Mela.
• * 1.92

  Resemblance of Satyres.
• * 1.93

  Their provifi∣on of food.
• * 1.94

  Their taking.
• * 1.95

  Taming of Sa∣tyres.
• * 1.96

  Pausenias. Macrobius.
• * 1.97

  Men like Sa∣tyres.
• * 1.98

  Albertus. Two beasts like Satyres taken.
• * 1.99

  Another mon∣ster like a Sa∣tyre.
• * 1.100

  Colour and nature.
• * 1.101

  Hect. Boet.
• * 1.102

  Monsters like Men.
• * 1.103

  Hatred to mankind.
• * 1.104

  The great strength of these beasts.
• * 1.105

  Divers shaps of Apes.
• * 1.106

  The descripti∣on of Pan.
• * 1.107

  Nicephorus. Calisthius.
• * 1.108

  Pliny. Calisthius. The descripti¦on.
• * 1.109

  Aelianus. Countrey of breed.
• * 1.110

  Lions-formicae. Pliny.
• * 1.111

  Their nature.
• * 1.112

  Albertus.
• * 1.113

  Manner of car∣rying their meat.
• * 1.114

  Of the name and notation thereof.
• * 1.115

  Hermolaus.
• * 1.116

  Varrianus.
• * 1.117

  Hesiod. Ausenius. The descripti∣on of the Poets Sphinx.
• * 1.118

  The Riddle of the Sphinx.
• * 1.119

  The solution of the Riddle by O••dipus.
• * 1.120

  Palaephatus. The true Hi∣story of Sphinx.
• * 1.121

  Suidas. Meaning this Poetical Sphinx.
• * 1.122

  The nature of the Sphinx.
• * 1.123

  Suetonius. The use of Sphinges. Herodotus. Pausanias.
• * 1.124

  Herodotus.
• * 1.125

  The quality.
• * 1.126

  Colour.
• * 1.127

  Parts.
• * 1.128

  Procseation of Sagoins. Their meat. The price of a Sagoin.
• * 1.129

  Theucius. Of the name. His parts.
• * 1.130

  A secret in Nature.
• * 1.131

  Pisonius. Gillius The descripti∣on.
• * 1.132

  Aelianus.
• * 1.133

  A miraculous thing of a fish.
• * 1.134

  Of the name and the reasons thereof.
• * 1.135

  Varinus.
• * 1.136

  Epithets of an Asse.
• * 1.137

  Pliny. Asses in celesti∣al signs. Hyginus.
• * 1.138

  Numb. 22.
• * 1.139

  Morals of the discourses of Asses.
• * 1.140

  Proclus.
• * 1.141

  Ber••aldus.
• * 1.142

  Countreys breeding Assea. Paul. Venes. Pondera.
• * 1.143

  Aelianus.
• * 1.144

  Their breed.
• * 1.145

  Palladius.
• * 1.146

  Ahsirtus.
• * 1.147

  Aristotle. Pliny.
• * 1.148

  Pliny.
• * 1.149

  Leonicenus.
• * 1.150

  Pliny. Aristotle.
• * 1.151

  Aristotle. Varro.
• * 1.152

  Pliny.
• * 1.153

  Pliny. Aelianus.
• * 1.154

  Aelianus.
• * 1.155

  Absirtus. Pliny.
• * 1.156

  Plutarch. Pliny. Ioan. Monach.
• * 1.157

  Suidas.
• * 1.158

  Their meat.
• * 1.159

  Philemon died with laughing when he saw an asse eat sigs. Val. Max.
• * 1.160

  Mathaeclus.
• * 1.161

  Erastothenes.
• * 1.162

  Ovid.
• * 1.163

  Lactantius.
• * 1.164

  A good horse-leach is a good Asse-leach,
• * 1.165

  Vegetius.
• * 1.166

  Pliny.
• * 1.167

  Galenus.
• * 1.168

  Collumella.
• * 1.169

  Pliny. Mulis, equis, asi∣nis feriae nullae nisi, si in familiâ sunt.
• * 1.170

  Ad haet vehi∣cula non nimio pondere trabit.
• * 1.171

  Strabo.
• * 1.172

  Aelianus.
• * 1.173

  Suidas.
• * 1.174

  Anatolius.
• * 1.175

  Hinc caput Ar∣cadici nudam cute fertur aselli, Tirrhenus fixis∣se Tages in li∣mite ••uris.
• * 1.176

  Suidas.
• * 1.177

  Leo Afric.
• * 1.178

  Aelianus.
• * 1.179

  Aelianus.
• * 1.180

  Aelianus.
• * 1.181

  Aristot〈…〉〈…〉
• * 1.182

  Marcellius
• * 1.183

  Pliny.
• * 1.184

  Pliny.
• * 1.185

  Haly.
• * 1.186

  Pliny.
• * 1.187

  Marcellus Avicen:
• * 1.188

  Sextus.
• * 1.189

  Rasis.
• * 1.190

  Marcellus.
• * 1.191

  Pliny.
• * 1.192

  Eseulapius, Pliny.
• * 1.193

  Diosco••ides.
• * 1.194

  Rasis. Pliny.
• * 1.195

  Trallianus. Pliny. Galenus.
• * 1.196

  Myrepsus.
• * 1.197

  Aetius.
• * 1.198

  Galen.
• * 1.199

  Marcellus.
• * 1.200

  Pliny.
• * 1.201

  Archigenus.
• * 1.202

  Pliny.
• * 1.203

  Pliny.
• * 1.204

  Galenus.
• * 1.205

  Pliny.
• * 1.206

  Dioscorides. Galen. Pliny.
• * 1.207

  Marcellus. Dioscorides.
• * 1.208

  Aetius.
• * 1.209

  Caelius Rhod. Columella. Pliny.
• * 1.210

  Hermolaus. Varro.
• * 1.211

  Nonius.
• * 1.212

  Perot.
• * 1.213

  Porphyrius.
• * 1.214

  Avergnt & Lodcue Navert.
• * 1.215

  A bertus. Promptuar.
• * 1.216

  Martial.
• * 1.217

  Countrey of breed.
• * 1.218

  Pliny.
• * 1.219

  Their copula∣tion.
• * 1.220

  Aelianus. Albertus. Oppianus. Varro.
• * 1.221

  Aelianus.
• * 1.222

  Phyles. Pliny.
• * 1.223

  Aelianus.
• * 1.224

  Medicines, Milke.
• * 1.225

  Pliny.
• * 1.226

  Aelianus.
• * 1.227

  Lib. 4.
• * 1.228

  Countrey of breed. Caelius Curio.
• * 1.229

  Diversity of kinds.
• * 1.230

  A secret in their manner of digging. Ipdaus. Albertus.
• * 1.231

  Their meat.
• * 1.232

  Cardanus.
• * 1.233

  Her defence a∣gainst Hunters and their dogs.
• * 1.234

  Badgers eaten. Platina.
• * 1.235

  Medicine made of Badgers. Gratius. Brasavolus.
• * 1.236

  Albertus.
• * 1.237

  Bovillus.
• * 1.238

  Brasavolus.
• * 1.239

  Of the name.
• * 1.240

  Epithets of the Bear.
• * 1.241

  Of the kinds of Bears. Agricola. Albertus.
• * 1.242

  Olaus.
• * 1.243

  A Formicari∣an Bear. Cardanus.
• * 1.244

  Countrey of breed.
• * 1.245

  Marcellinus.
• * 1.246

  Volaterran.
• * 1.247

  A secret in the natures of Bears.
• * 1.248

  Lust of Bears.
• * 1.249

  Gillius. A History.
• * 1.250

  Time of their copulation.
• * 1.251

  Pliny.
• * 1.252

  A secret.
• * 1.253

  Honor to the female.
• * 1.254

  Avoiding of cold.
• * 1.255

  Time of bear∣ing the young Bears.
• * 1.256

  The bigness of a Beat-whelp.
• * 1.257

  Bears not so unperfect as some have re∣ported.
• * 1.258

  Number of young ones.
• * 1.259

  Remedy in Nature.
• * 1.260

  A fabulous tale, yet vul∣garly believed.
• * 1.261

  The meat of Bears. Horat. Vespertinus cir∣cumgemit ursus evile.
• * 1.262

  Of the quanti∣ty and parts of Bears.
• * 1.263

  The parts or members.
• * 1.264

  A superstitious use of Bears∣lard or fat.
• * 1.265

  A secret. Meat of Bears flesh.
• * 1.266

  Another se∣cret.
• * 1.267

  The skins.
• * 1.268

  Taking of Bears.
• * 1.269

  A History.
• * 1.270

  Herus.
• * 1.271

  Pollux.
• * 1.272

  Aelianus.
• * 1.273

  Albertus.
• * 1.274

  A History.
• * 1.275

  Caelius.
• * 1.276

  Varrinus.
• * 1.277

  Sebab. Frank.
• * 1.278

  Higinus.
• * 1.279

  Fight of Bears.
• * 1.280

  Aeneas Sil.
• * 1.281

  Secrets obser∣ved of Bears.
• * 1.282

  Columella.
• * 1.283

  Arnoldus. Virtues medi∣cinal.
• * 1.284

  Of the name, Silvaticus.
• * 1.285

  The notation of Fiber from the Latine. The notation of the Greek word Castor. What manner of Beast a Beaver is.
• * 1.286

  Countrey of breed.
• * 1.287

  Albertus.
• * 1.288

  There are sand and water Bea∣vers.
• * 1.289

  Their several parts. Silvius. Bellonius.
• * 1.290

  Bellonius.
• * 1.291

  Their building of Dens.
• * 1.292

  Albertus. Olaus Mag.
• * 1.293

  Albertus.
• * 1.294

  A secret.
• * 1.295

  The cods or stones of the beast. Rondoletius.
• * 1.296

  The Beaver doth not bite off her own stones.
• * 1.297

  Herus. An emblem.
• * 1.298

  Their food;
• * 1.299

  Thetr cause of taking.
• * 1.300

  A secret.
• * 1.301

  Agricola.
• * 1.302

  The medicina vertues. Albertus. A••tius. Pliny.
• * 1.303

  Pliny.
• * 1.304

  Hermolaus. 〈…〉〈…〉 up∣〈◊〉〈◊〉 of Casto∣reum.
• * 1.305

  The dangers in the use of Castoreum. Servius.
• * 1.306

  Castoreo{que} gra∣vi mulier scpita recumbit.
• * 1.307

  Vegetius.
• * 1.308

  A secret:
• * 1.309

  A miraculous History of a Monster.
• * 1.310

  Of the name.
• * 1.311

  Place of their breed. Philostephan. The reason of their name.
• * 1.312

  Varinus. Stephanus. A secret in the Lake Dicaea.
• * 1.313

  Several kindes.
• * 1.314

  The great Bi∣son. The several parts.
• * 1.315

  The strength of this Beast. The quantity of Bisons. The strength of their tongue.
• * 1.316

  The flesh of this Beast. Bonarus. Baro.
• * 1.317

  A secret in the inward heat of this beast.
• * 1.318

  Their hunting
• * 1.319

  Sigism. Bars.
• * 1.320

  In Phocicis. How B〈…〉〈…〉ons are taken alive.
• * 1.321

  The medicines not known.
• * 1.322

  Places where these Bisons abide.
• * 1.323

  The nature of this Bison.
• * 1.324

  Of the name.
• * 1.325

  The reason of the name Mo∣napios.
• * 1.326

  Places of their breed.
• * 1.327

  Pausanias.
• * 1.328

  His parts.
• * 1.329

  Aristotle.
• * 1.330

  His flesh, and d〈…〉〈…〉n to anges. His light in flying. The secret operation of his dung.
• * 1.331

  The reason of the heat and operation of their excre∣ment.
• * 1.332

  Their place and succour for Calving.
• * 1.333

  The relation of John Cay a Doctor of Physick in Englan••.
• * 1.334

  Of the name and kind of Buffes.
• * 1.335

  Pliny. The several parts. Silvius. Hesychius. A miracle in his colour.
• * 1.336

  Countries of Buffes.
• * 1.337

  Stephanus.
• * 1.338

  The quantity or stature of a Buffe. The hide is most profitable to man.
• * 1.339

  The several names.
• * 1.340

  The Original of the term Bubalus.
• * 1.341

  Of the vulgar Bugil and her parts
• * 1.342

  Bellonius. Use of their horns.
• * 1.343

  Erasmus.
• * 1.344

  Albertus. The manner of his flight. Nature of their breeding places. Pet. Crescent.
• * 1.345

  O•• their young ones and milk.
• * 1.346

  Albertus. Their strength in labour.
• * 1.347

  Pet. Crescent.
• * 1.348

  Use of their hides. Bellonius.
• * 1.349

  The physick made out of Bugils.
• * 1.350

  The Countrey of this beast.
• * 1.351

  The nature of this beast.
• * 1.352

  Of a strange horn in Argen∣tine.
• * 1.353

  The true ety∣mologie of the name Taurus.
• * 1.354

  A Riddle up∣on the word Taurus.
• * 1.355

  Reasons why rivers are cal∣led Taurocrani.
• * 1.356

  The strength and several parts of Bulls.
• * 1.357

  The prodigi∣cus strength of Titornus.
• * 1.358

  Thei〈…〉〈…〉 several parts.
• * 1.359

  Countries of their best breed.
• * 1.360

  Their time of copulation.
• * 1.361

  Then 〈◊〉〈◊〉 procreation.
• * 1.362

  Quintilius.
• * 1.363

  The 〈◊◊〉〈◊◊〉 of 〈◊〉〈◊〉.
• * 1.364

  Georg. 3. Their enmity to other beasts.
• * 1.365

  Hor. Apollo 〈…〉〈…〉 A secret in the taming of a Bu〈…〉〈…〉.
• * 1.366

  Their hides.
• * 1.367

  Of the gall.
• * 1.368

  Of the flesh.
• * 1.369

  Leo Afric.
• * 1.370

  The sacrificing of Balls.
• * 1.371

  Caelius. Cyraldus. Pliny.
• * 1.372

  Pausanias.
• * 1.373

  Proverbs of a Ball.
• * 1.374

  Like the Eng∣lish proverb, If the sky fall, we shall have Larks.
• * 1.375

  The medicines of Bulls.
• * 1.376

  Diosecrides.
• * 1.377

  The descripti∣on of this strange beast. The name. The several parts.
• * 1.378

  Pausanias.
• * 1.379

  Pliny.
• * 1.380

  V••lla. Of the nam•• Bos.
• * 1.381

  Of the name of a Cow.
• * 1.382

  The diversity of Oxen in all Countreys. Varro.
• * 1.383

  Oxen of Italy▪
• * 1.384

  Aristotle. Oppianus. Aonia. Aelianus. Leo Afric.
• * 1.385

  African oxen.
• * 1.386

  Armenian oxen. Aelianus. Vatinus. Boe••tian Oxen.
• * 1.387

  Carician oxen.
• * 1.388

  Epirus.
• * 1.389

  Pliny. Aristotle. Theodoret.
• * 1.390

  Euboea. Aelianus. Hispaniola Oxen. Peter Martyr.
• * 1.391

  Rasis. Indian Oxen. Ctesias. Solinus. Pliny. Aelianus.
• * 1.392

  Aelianus.
• * 1.393

  Leuctrian Oxen. Garamantae.
• * 1.394

  Solinus. Herodotus.
• * 1.395

  Bangala. Aristotle.
• * 1.396

  Aelianus. Nomadian Oxen.
• * 1.397

  Aelianus. Oppianus. Phrygian and Erythrean Oxen. Aelianus. Oxen of Syria.
• * 1.398

  Belgian Oxen. Guicciardine.
• * 1.399

  Milk of Kine in Italy.
• * 1.400

  Arabian Cowes.
• * 1.401

  Pyrrhean Cowes,
• * 1.402

  Phenician Cowes. Aelianus.
• * 1.403

  Hiring of Cowes in Ger∣many and Hel∣vetia.
• * 1.404

  The use of Cow milk.
• * 1.405

  Pet. Crescent. Aristotle. Marc. Virg. Food for Cowes giving Milk.
• * 1.406

  Palladius.
• * 1.407

  Aellanus.
• * 1.408

  Signes of a Cowes desire to the Bull.
• * 1.409

  Secrets to pro∣voke lust in Cattell.
• * 1.410

  Cellumella.
• * 1.411

  Signes at the copulation to know whether the Calf will be Male or Fe∣male.
• * 1.412

  Aristotle.
• * 1.413

  Meaus to cause the Calf at the time of copulation to be either male or female. The length of their age.
• * 1.414

  A srcret in co∣pulation.
• * 1.415

  Of the choise of Kie.
• * 1.416

  The descripti∣on of Oxen in common.
• * 1.417

  Time best to provide Oxen.
• * 1.418

  Outward marks of good Oxen.
• * 1.419

  Their several parts.
• * 1.420

  The reasons why some oxen are polled. Aelianus.
• * 1.421

  Aristotle.
• * 1.422

  Pliny.
• * 1.423

  The parts of a Cow different from Oxen.
• * 1.424

  Galen.
• * 1.425

  The manner how Oxen seed fat. Herodotus. Paul. Venet.
• * 1.426

  The time of Oxens age.
• * 1.427

  The medicines to preserve an ox in strength.
• * 1.428

  Paxamus.
• * 1.429

  Vows and su∣perstitious me∣dicines for the cure of Cattel:
• * 1.430

  The discovery of the sickness of Cattel, and the particular cure thereof.
• * 1.431

  The diseases which infest Oxen & Kie.
• * 1.432

  Cursu•• boum aut cict alvum, aut sebrim inducit.
• * 1.433

  How to tame or yoak wi••de Oxen.
• * 1.434

  Rosis.
• * 1.435

  The understan∣ding of Oxen.
• * 1.436

  Guidus. Aelianus.
• * 1.437

  The love of Oxen to their yoak-fellow. Of the licking of Oxen, na∣tural observa∣tions.
• * 1.438

  Their aptness to go astray.
• * 1.439

  The anger of Oxen & Kie.
• * 1.440

  Gillius. Oxen provo∣ked by colours.
• * 1.441

  Rasis.
• * 1.442

  The natural uses of the se∣veral parts of Oxen.
• * 1.443

  How to fatten Cattel.
• * 1.444

  A strange re∣port of a fat Cow, if true.
• * 1.445

  The medicines of the several parts of Oxen and Kie.
• * 1.446

  Rasis.
• * 1.447

  Furnerius.
• * 1.448

  Pliny. A History.
• * 1.449

  The moral and external use of Oxen both for labour and other in∣dustry.
• * 1.450

  Vatro.
• * 1.451

  Heraclides.
• * 1.452

  Augustinus.
• * 1.453

  A History.
• * 1.454

  Clemens.
• * 1.455

  Giraldus.
• * 1.456

  Pliny.
• * 1.457

  Marc〈…〉〈…〉.
• * 1.458

  Idolatry com∣mitted with Ox〈…〉〈…〉 and 〈…〉〈…〉ye. Of the choice of Ap••••▪
• * 1.459

  A History.
• * 1.460

  Herodotus. A History.
• * 1.461

  Of the pictures of Oxen.
• * 1.462

  Of the monster Minotaurus.
• * 1.463

  The definition and name.
• * 1.464

  The cyymolo∣gy of Vatulus.
• * 1.465

  The Epithites of a Calf.
• * 1.466

  Varro. Men named after Calves.
• * 1.467

  A secret by the hoof.
• * 1.468

  The diseases of a Calf. The cure of worms.
• * 1.469

  To choose Calves for store.
• * 1.470

  The libbing of Calves.
• * 1.471

  Aristotle. Sotion. Varro.
• * 1.472

  Palladius. Sotion. Collumella. Varro.
• * 1.473

  Food for Calves.
• * 1.474

  Sacrifices of Calves.
• * 1.475

  Pliny. Coelius. Josephus. A wonder. Monsters of Calves.
• * 1.476

  Nic. Villagag.
• * 1.477

  The flesh of Calves.
• * 1.478

  Pliny. Of the medi∣cines.
• * 1.479

  Marcellus. Pliny.
• * 1.480

  Nicander.
• * 1.481

  Rasis. Marcellus.
• * 1.482

  Pliny.
• * 1.483

  Marcellus.
• * 1.484

  Leonellus. Pliny.
• * 1.485

  Of the name.
• * 1.486

  Artemidorus. The Etymolo∣gie of the word. Horus.
• * 1.487

  The kindes of Camels.
• * 1.488

  The generati∣on of Bactrian Camels.
• * 1.489

  The parts and colour of these Camels.
• * 1.490

  The several parts of a Ca∣mel. Pliny.
• * 1.491

  Silvaticus.
• * 1.492

  Aristotle. Pliny.
• * 1.493

  The food of Camels.
• * 1.494

  Silvaticus. Paul Venet. Philostratus. Caelius. Their drink must not be clear.
• * 1.495

  Their procrea∣tion.
• * 1.496

  Coelius. Avicen.
• * 1.497

  The pace and agility of Ca∣mels. Herodotus.
• * 1.498

  Of the labour and employ∣ment of Ca∣mels.
• * 1.499

  Pliny.
• * 1.500

  Diodorus.
• * 1.501

  Pliny.
• * 1.502

  Of the use of their natural parts. Aelianus.
• * 1.503

  Baytius.
• * 1.504

  The flesh of a Camel not to be eaten. Diodorus. Leo Afric.
• * 1.505

  Lampridius.
• * 1.506

  A history of their natural disposition. Caelius.
• * 1.507

  Caelius. Solinus.
• * 1.508

  Sacrifices of Idolatry. Gyraldus.
• * 1.509

  Aelianus. Of the fear and hatred of Ca∣mels. Herodotus. Solinus. Porphyrius. The length of their life. Pliny. The medicines in the bodies, of Camels. Pouzettus. Cardinalis. Avicenna.
• * 1.510

  Marcellus.
• * 1.511

  The descripti∣on of a Dro∣medary, and the Etymology of his name.
• * 1.512

  Didymus. Isidorus. A History.
• * 1.513

  Aelianus.
• * 1.514

  Diodorus.
• * 1.515

  A relation of Joh. Leo Afer, out of his ninth Book, of the description of Africk.
• * 1.516

  Of the name.
• * 1.517

  Juli. Capital. Pliny.
• * 1.518

  A history. Isidorus.
• * 1.519

  The generati∣on and descri∣ption.
• * 1.520

  Leo Afric. Oppianus. Hel〈…〉〈…〉rus.
• * 1.521

  Their manner of going.
• * 1.522

  The Countries breeding these beasts.
• * 1.523

  Their natural disposition and mildness.
• * 1.524

  The skin.
• * 1.525

  Of the name.
• * 1.526

  The nature and etymology of a Cat.
• * 1.527

  Their use a∣mong the Egyptians.
• * 1.528

  A History.
• * 1.529

  Coelius.
• * 1.530

  Of the taming of Cats and their countries.
• * 1.531

  The best Cats.
• * 1.532

  Sipontius. Of the several parts.
• * 1.533

  Gillius.
• * 1.534

  Pliny.
• * 1.535

  The game and food on Cats.
• * 1.536

  Pliny. A secret.
• * 1.537

  Of their love and hatred.
• * 1.538

  Aelianus.
• * 1.539

  The love of home.
• * 1.540

  Albertus. A way to make Cats keep home.
• * 1.541

  A conjectural secret.
• * 1.542

  Their copula∣tion.
• * 1.543

  Aristotle.
• * 1.544

  Aelianus.
• * 1.545

  Choise of yong Cats.
• * 1.546

  Gillius. Coelius. Alu. Mundel. Their diseases.
• * 1.547

  The hurt that cometh by the familiarity of a Cat. Alex. Benidi. Abynzoar.
• * 1.548

  Of a Cats flesh.
• * 1.549

  Ponzettus. Alexander.
• * 1.550

  Mathaeolus.
• * 1.551

  Perottus.
• * 1.552

  Galenus. The medicinal virtues of a Cat.
• * 1.553

  Galen.
• * 1.554

  Sextus.
• * 1.555

  Aetius. Rasis. Albertus. Pliny.
• * 1.556

  Olaus Mag.
• * 1.557

  The name.
• * 1.558

  Of the colour.
• * 1.559

  A miraculous thing in her drink. Strabo lib. 7.
• * 1.560

  Of the Coun∣tries of their breed. Of their hun∣ting and ta∣king.
• * 1.561

  Of their pro∣creation.
• * 1.562

  Mat. Michou
• * 1.563

  Strabo. Of the name.
• * 1.564

  Platina. Hermolaus. Polybius. Grapaldus. The etymology of the name.
• * 1.565

  Their Coun∣trey. Munsterus. Athenaeus.
• * 1.566

  Pliny.
• * 1.567

  Varro.
• * 1.568

  Their parts and members.
• * 1.569

  Agricola▪ Aelianus. The use of their skins. Crescennensis.
• * 1.570

  The use of their flesh. Pliny.
• * 1.571

  The places of their abode.
• * 1.572

  Their copula∣tion and pro∣creation. Tho. Gypson.
• * 1.573

  Tho. Gypson.
• * 1.574

  The cruelty of the males and of some fe∣males.
• * 1.575

  Their meat and sood.
• * 1.576

  The danger in their meat and drink.
• * 1.577

  Albertus.
• * 1.578

  The medicins in a Cony.
• * 1.579

  The name.
• * 1.580

  Gaza.
• * 1.581

  Of their horns, colour and o∣ther parts.
• * 1.582

  What Hippela∣phus is.
• * 1.583

  Aristotle. A secret in the bloud.
• * 1.584

  Of the medi∣cines.
• * 1.585

  The several names.
• * 1.586

  The reason of the Latine name.
• * 1.587

  Avicen. The Countries breeding Roes. Marcellus. Albertus. Pliny. Strabo. Their nature and several parts.
• * 1.588

  Stumpsius.
• * 1.589

  Albertus. Pliny. Pausanias. Bellonius. Edlebach.
• * 1.590

  Of their eye-sight. Origen su∣per Cant. Textor. Pliny.
• * 1.591

  Cardanus.
• * 1.592

  The place of then abode.
• * 1.593

  Their concord with other beasts. Columella.
• * 1.594

  Of their take∣ing.
• * 1.595

  Bellisarius.
• * 1.596

  Cresconius. The use of their flesh.
• * 1.597

  Simion Sethi. Avicenna.
• * 1.598

  Trallianus.
• * 1.599

  Apicius. Of the dispo∣sition and pas∣sion.
• * 1.600

  Their enemies in nature. Sacrifices of Roes. Pausanias. Aelianus.
• * 1.601

  The medicines arising from a Roe.
• * 1.602

  Sextus.
• * 1.603

  Actius.
• * 1.604

  Galen.
• * 1.605

  Plinius. Of the genera∣tion of this beast.
• * 1.606

  Athenaeus. The Countrirs of this beail, and the name hereof.
• * 1.607

  Xenophon. Plutarch. Coelius.
• * 1.608

  Of the parts.
• * 1.609

  Of the Coun∣tries of this beast.
• * 1.610

  Agricola. Of their strength and colour.
• * 1.611

  A secret in their passion.
• * 1.612

  The descripti∣on of his seve∣ral parts.
• * 1.613

  A secret in the hoof.
• * 1.614

  Their quanti∣ty in length and breadth.
• * 1.615

  Of the de∣scription of this beast.
• * 1.616

  The names of a Hart.
• * 1.617

  The names of a Hinde.
• * 1.618

  The names of a Hinde-calf.
• * 1.619

  Aristotle. Pliny. Of Spittards and Subulons.
• * 1.620

  Of Brocards.
• * 1.621

  The quantity of Brocards.
• * 1.622

  Of their horns.
• * 1.623

  Aristotle. Of the Achai∣an Harts. Gaza. A miracle in the horn of this beast. Athenaeus.
• * 1.624

  Of the regions breeding Harts. Solinus.
• * 1.625

  Aelianus. Aristotle. A secret in the ears of Harts. Ammianus. A History.
• * 1.626

  Pollux. Varinus. Of the colour. Aristotle. Buellius. Philostratus. A History. Plutarch. Gellius.
• * 1.627

  Of their horns, and the beauty of them.
• * 1.628

  The time of losing their horns. Pliny.
• * 1.629

  Aelianus. A history of a Hart with four horns.
• * 1.630

  Whether the right or left horn be most precious.
• * 1.631

  Of the horns of Turkey Harts.
• * 1.632

  Bonarus.
• * 1.633

  Orus. The reasons why Harts and Deer lose their horns yearly.
• * 1.634

  A natural se∣cret of gelded Deer. Aristotle. Pliny. Solinus.
• * 1.635

  The several parts. Aristotle.
• * 1.636

  Aristotle.
• * 1.637

  Aristotle. Pliny.
• * 1.638

  Of their dispo∣sition. Pliny. A secret to cure poyson.
• * 1.639

  Of their food. Tragus.
• * 1.640

  A secret in the Hinde. How Harts draw Serpents out of their holes, and wherefore they eat and devour them.
• * 1.641

  A〈…〉〈…〉ianus.
• * 1.642

  Oppianus. 〈…〉〈…〉us. The fight be∣twixt Harts and Serpents.
• * 1.643

  〈…〉〈…〉ologus. Varinus.
• * 1.644

  Isidorus.
• * 1.645

  The several kindes of Harts.
• * 1.646

  The enemy beasts to Harts. Vincentius.
• * 1.647

  Albertus.
• * 1.648

  Aristotle. Of the fear of Harts.
• * 1.649

  Crinitus. Nebridius.
• * 1.650

  The Epithets of a Hart.
• * 1.651

  A kinde of au∣dacious Harts. Schneberg. Pliny.
• * 1.652

  The sub〈…〉〈…〉lty of a Hart, and their instructi∣on and use.
• * 1.653

  Aristotle.
• * 1.654

  Isidorus. The several kindes of Harts.
• * 1.655

  A secret a∣gainst poyson, Solinus. Aelianus.
• * 1.656

  Of the swim∣ing of Harts. Tzetzes. Gellius. Opptanus.
• * 1.657

  Pliny.
• * 1.658

  Solinus. Their love of musick.
• * 1.659

  Their rage in rutting time.
• * 1.660

  Solinus. Oppianus.
• * 1.661

  Budeus.
• * 1.662

  Their copulati∣on. Aristotle.
• * 1.663

  Aristotle.
• * 1.664

  The chastity of Hindes, and the time they go with young. Aristotle. Pliny. Cicero.
• * 1.665

  Pliny. Aristotle. Aelianus. The manner how the Hinde educateth her Calf. Solinus. The time of their life. Aristotle. Coe••ius. Hesiodus.
• * 1.666

  A History. Solinus.
• * 1.667

  Aristotle.
• * 1.668

  Pausanias.
• * 1.669

  Columello.
• * 1.670

  Solinus. The sickness of Harts. Gillius. Lultius. Aristotle. Pliny.
• * 1.671

  Blondus. The use of the several parts.
• * 1.672

  Hesichius. Varianus.
• * 1.673

  Dioscorides.
• * 1.674

  Aelianus. Varro. Palladius. Rasis. Gillius. Pliny. Solinus. Albertus. Cardanus.
• * 1.675

  The use and benefit of the flesh.
• * 1.676

  Pliny. Solinus. lib. 3. de alim.
• * 1.677

  The medicines of a Hart and his several parts. Pliny. Dioscoridet. Solinus.
• * 1.678

  Sextus.
• * 1.679

  Marcellus.
• * 1.680

  Pliny.
• * 1.681

  Sextus.
• * 1.682

  Marcellus. Sextus. Marcellus.
• * 1.683

  Galenus.
• * 1.684

  Aetius.
• * 1.685

  Platerias.
• * 1.686

  Of the hun∣ting and taking these beasts.
• * 1.687

  Horus. An hierogly∣phical emblem.
• * 1.688

  Aelianus.
• * 1.689

  Xenophon.
• * 1.690

  Umbra metui∣carab insanti∣bus, a feris ru∣bens penna.
• * 1.691

  Albertus.
• * 1.692

  The name and deriva••ion thereof.
• * 1.693

  The countries and diversities of Dogs.
• * 1.694

  The general nature of Dogs
• * 1.695

  Their outward parts. Aristotle. Albertus. A secret in the brain.
• * 1.696

  Pliny.
• * 1.697

  Aristotle. Pliny.
• * 1.698

  Aristotle. Blondus. Pliny.
• * 1.699

  The parts of a female Dog.
• * 1.700

  Galen.
• * 1.701

  The voice of Dogs. Pliny.
• * 1.702

  Artemidorus.
• * 1.703

  Orus. Emblematical description.
• * 1.704

  The making of urine. Aristotle. Pliny. Albertus.
• * 1.705

  The factions of Dogs for their own ease.
• * 1.706

  The sl••ep of Dog••.
• * 1.707

  Their copula∣tion and ly∣ming. Columella.
• * 1.708

  Aristotle.
• * 1.709

  Tardinus.
• * 1.710

  The time of Bitches whelp∣ing and bear∣ing her young. Aristotle.
• * 1.711

  Aristotle. The first whelp is a male.
• * 1.712

  The blindness of Whelpes.
• * 1.713

  Aelianus. A secret in their food.
• * 1.714

  Tardinus.
• * 1.715

  Athenaeus.
• * 1.716

  A remedy for loathing meat.
• * 1.717

  Of the choise of a generous whelp.
• * 1.718

  Tardinus.
• * 1.719

  Of the nature and inward qualities of Dogs.
• * 1.720

  Of the love of a Dog.
• * 1.721

  Pliny. Plutarch. Homer. A secret to pa∣cifie an angry Dog. Aelianus.
• * 1.722

  A history of a Dogs memory.
• * 1.723

  Gillius. Kiramides. A secret in the fear of a Dog.
• * 1.724

  The reason of Dogs.
• * 1.725

  Solinus. Aelianus.
• * 1.726

  Pliny. Giraldus. The honour done to Dogs.
• * 1.727

  Coelius.
• * 1.728

  Varinus.
• * 1.729

  Hesychius. Arnobius.
• * 1.730

  Pliny.
• * 1.731

  Plutarch.
• * 1.732

  Festus. Coelius.
• * 1.733

  Arnobius. Gyraldus.
• * 1.734

  Of dishonour and ignobility of Dogs.
• * 1.735

  Marcellus.
• * 1.736

  Porphyrius.
• * 1.737

  Homer. Horace.
• * 1.738

  Constantius.
• * 1.739

  Stobaeus.
• * 1.740

  The use of their parts. Bloudus. Oppianus. The flesh of Dogs eaten.
• * 1.741

  Instaurione.
• * 1.742

  Admantius.
• * 1.743

  Munsterus.
• * 1.744

  The name of a Gray-hound.
• * 1.745

  Oppianus. Their descri∣ption. Plutarch. Their desire of fit game.
• * 1.746

  Countries of Gray-hounds. Generation by Tygres.
• * 1.747

  Aristotle.
• * 1.748

  Pliny.
• * 1.749

  A history of Alexanders Dogs. Gillius. Aelianus. Pliny. Strabo. Pollux.
• * 1.750

  Pollux. The Albanian Dogs. Solinus. Seneca. The Dogs Mo∣losse, or of Creet. Aristotle. Albertus. Varinus.
• * 1.751

  Pollux.
• * 1.752

  Xenophon. Ctesias. Of people that live upon the milk of Dogs.
• * 1.753

  Aelianus.
• * 1.754

  Aelianus. Dogs devout∣ers of men. Valerius Max.
• * 1.755

  Ranisius.
• * 1.756

  Ranis. Text.
• * 1.757

  The French Dogs.
• * 1.758

  The qualities and parts of a good Gray-hound. Pliny. Xenophori.
• * 1.759

  Bellisari••s.
• * 1.760

  Pollux.
• * 1.761

  The time of reaching a Gray-hound.
• * 1.762

  Aristotle, Xenophon.
• * 1.763

  The time of engendring.
• * 1.764

  Pliny. Aristotle.
• * 1.765

  Albertus.
• * 1.766

  An invention to make a Gray-hound have a long neck. The diet of a good Gray-hound.
• * 1.767

  In Curcul. What smelling or sagacity in Dogs is.
• * 1.768

  Bellisarius.
• * 1.769

  The choice of a Hound of the best nose.
• * 1.770

  Xenophon. Omni Bonus. Oppianus.
• * 1.771

  The best time of hunting.
• * 1.772

  The first training of Hounds.
• * 1.773

  Of the Hounds of sundry Countre••s.
• * 1.774

  Stroza.
• * 1.775

  Commixtion of kindes in procreation. Pliny.
• * 1.776

  Of Dogs de∣fenders and at∣tenders on men. Blondus. Aelianus.
• * 1.777

  A history of the rare trust of a Dog, and care to keep his Masters goods. Tzetzes.
• * 1.778

  Aelianus. Tzetzes.
• * 1.779

  Asclepiades. Aelianus. Pollux.
• * 1.780

  Of fighting Dogs, defend∣ing Men. Aelianus. Tzetzes.
• * 1.781

  Pliny.
• * 1.782

  Tzetzes.
• * 1.783

  Dogs detectors of murders.
• * 1.784

  Plutarch.
• * 1.785

  Blondus.
• * 1.786

  A combate.
• * 1.787

  Blondus. The greater sociable Dogs or defenders.
• * 1.788

  Blondus. Of desending Dogs.
• * 1.789

  Tzetzes. A〈…〉〈…〉s.
• * 1.790

  〈◊〉〈◊〉 c〈…〉〈…〉 mur∣the〈…〉〈…〉 a Queen by a Dog.
• * 1.791

  A most memo¦rable story of the Dogs of Rhodes.
• * 1.792

  Aelianus. Textor. Pliny. Pet. Martyr. Deserved pu∣nishment of unnatural co∣pulation.
• * 1.793

  The Shep∣heards Dog.
• * 1.794

  Columella.
• * 1.795

  Blondus.
• * 1.796

  Fronto.
• * 1.797

  Strabo.
• * 1.798

  Varro. Fronto. The love of Dogs to the Cattel they attend.
• * 1.799

  A prety fable of the Sheep and the Dog.
• * 1.800

  The colour of this Dog.
• * 1.801

  Of Mariners Dogs on ship-board.
• * 1.802

  Vegetius.
• * 1.803

  Artemidorus.
• * 1.804

  Aristotle. Gyraldus. Dogs keepers of Temples. ••ion Chryso.
• * 1.805

  Gyraldus. Coelius.
• * 1.806

  Schneberg.
• * 1.807

  John Cay.
• * 1.808

  The first gene∣ration of Mi∣mick Dogs.
• * 1.809

  The feats of Dogs.
• * 1.810

  Albertus.
• * 1.811

  Strabo. Of the Melitae∣an Dogs.
• * 1.812

  Aelianus.
• * 1.813

  Blondus. The art of ma∣king of little Dogs.
• * 1.814

  Aelianus. A lamentable story of the discovery of an Adulterer by a little Dog.
• * 1.815

  Aelianus. Solinus.
• * 1.816

  Pollux.
• * 1.817

  Aelianus.
• * 1.818

  Of the diseases of Dogs and their cures. Blondus.
• * 1.819

  Pliny. Tardinus.
• * 1.820

  Albertus.
• * 1.821

  Albertus.
• * 1.822

  Elondus.
• * 1.823

  Plinius.
• * 1.824

  Tardinus.
• * 1.825

  Albertus, Rasis.
• * 1.826

  Blondus.
• * 1.827

  Pliny.
• * 1.828

  Dioscorides.
• * 1.829

  Albertus.
• * 1.830

  Blondus.
• * 1.831

  Vincentius.
• * 1.832

  Tardinus.
• * 1.833

  Pollux. Niphus. Blondus.
• * 1.834

  Of the bitings of mad Dogs and their cures.
• * 1.835

  Mathaeolus. A History of the death of Baldus. Michal Ephe∣sius.
• * 1.836

  Aug. Niphus.
• * 1.837

  Ponzettus.
• * 1.838

  Pliny. Dog-days most perillous for mad Dogs.
• * 1.839

  Pliny.
• * 1.840

  Bertrutius.
• * 1.841

  Signes to know a mad Dog.
• * 1.842

  Bertrurius. Ponzettus.
• * 1.843

  Aetius.
• * 1.844

  The cure of mad Dogs ei∣ther for pre∣venting or re∣covering. Pliny.
• * 1.845

  Pliny.
• * 1.846

  Albertus.
• * 1.847

  Blondus.
• * 1.848

  The cure of a man or beast bitten by a mad Dog.
• * 1.849

  A foolish charm and prayer to Vithus
• * 1.850

  Dioscorides.
• * 1.851

  The natural medicines.
• * 1.852

  Amatus. Hippocrates.
• * 1.853

  Furnerius.
• * 1.854

  Pliny.
• * 1.855

  Rasis.
• * 1.856

  Sextus.
• * 1.857

  Pliny. Aesculapius.
• * 1.858

  Dioscorides.
• * 1.859

  Pliny. Solinus.
• * 1.860

  The great use of the conside∣ration of an Elephant.
• * 1.861

  The first man in Eu••ope pos∣sessor of Ele∣phants. Pausanias. Plutarch.
• * 1.862

  Eutropius.
• * 1.863

  Julius Capit.
• * 1.864

  Of the several names in divers langua∣ges.
• * 1.865

  The original of the Caesars.
• * 1.866

  Countries of the breed of Elephants. Diodorus. Aelianus. Philostratus. Solinus.
• * 1.867

  Vertomannus. Leo Afer. Paul Venetus.
• * 1.868

  The height and stature of Elephants.
• * 1.869

  Vertomannus. The colour and several parts. Of the use of his skin. Pliny.
• * 1.870

  Gillius.
• * 1.871

  Pliny. Vartomannus. Of their teeth. Aelianus.
• * 1.872

  Gillius. Pliny.
• * 1.873

  Philostratus.
• * 1.874

  The finding of hidden teeth.
• * 1.875

  Aelianus.
• * 1.876

  A wonderful natural secret.
• * 1.877

  Rob. Cenalis.
• * 1.878

  Pliny. Whether Ele∣phants have ho••ns.
• * 1.879

  Aristotle. Aelianus.
• * 1.880

  Gilliui.
• * 1.881

  Vertomannus.
• * 1.882

  Aristotle.
• * 1.883

  Coelius. Gillius.
• * 1.884

  Their inward natural parts.
• * 1.885

  Aelianus. Tzetzes. The places of their abode.
• * 1.886

  Pliny.
• * 1.887

  Leo Afer.
• * 1.888

  Festus. Philomelae author.
• * 1.889

  The meat of wilde Ele∣phants. Pliny. Solinus.
• * 1.890

  Aelianus. Hermolaus.
• * 1.891

  Aelianus. Simocratus. A secret. Pliny. A secret in a Countrey of India. Aelianus.
• * 1.892

  Their love to sweet flowers. Aelianus.
• * 1.893

  Gillius. The shipping of Elephants.
• * 1.894

  Aelianus.
• * 1.895

  Aelianus.
• * 1.896

  The place and manner of their copulati∣on. Pliny.
• * 1.897

  Albertus.
• * 1.898

  Solinus. The time of copulation. Arrianus.
• * 1.899

  Aristotle. The time of their going with young. Diodorus. Pogius. Aelianus.
• * 1.900

  The love of the male to the fe∣male, and of both to the Calf. Tzetzes.
• * 1.901

  Plutarch. Aelianus. Philostratus.
• * 1.902

  The bringing of Elephants out of Ships.
• * 1.903

  A secret, if true.
• * 1.904

  Aristotle. Of their sigh∣ting.
• * 1.905

  Gillius. Aelianus. Coelius. Zoroastres. Their fear of Rams, Swine, and other beasts. Volaterranus.
• * 1.906

  The cruelty of the females to their wounded Calves. Solinus. Stat. Sebosi.
• * 1.907

  Aelianus.
• * 1.908

  Of Cinnabaris or the best red colour.
• * 1.909

  The sight of Elephants. Pliny.
• * 1.910

  Aelianus. Oppianus. Strabo.
• * 1.911

  Eustathius.
• * 1.912

  Vartomannus. The conditi∣ons & courage of male and female. Gillius.
• * 1.913

  Albertus. The strength and burthen of an Elephant.
• * 1.914

  ••liny. The keepers & main••ainers of Elephants. Solinus.
• * 1.915

  Pollux. The instructi∣on of Ele∣phants fot war. Aelianus.
• * 1.916

  The fight a∣gainst Ele∣phants.
• * 1.917

  Games of Ele∣phants.
• * 1.918

  Fenestella.
• * 1.919

  The taking of Elephants. Pliny. Strabo.
• * 1.920

  Pliny.
• * 1.921

  Albertus.
• * 1.922

  Aelianus.
• * 1.923

  Pliny.
• * 1.924

  Strabo. Other wayes of taking Ele∣phants.
• * 1.925

  Gillius.
• * 1.926

  The subtilty of Elephants a∣gainst their hunters.
• * 1.927

  Aelianus. Tzetzes. Plutarch.
• * 1.928

  The art of ta∣ming Ele∣phants. Aelianus.
• * 1.929

  Plutarch.
• * 1.930

  Philosirartus.
• * 1.931

  The taking up of their riders. Vartomannus. Gillius. Nearchus. Strabo. Elephants for the plow.
• * 1.932

  The price of Elephants.
• * 1.933

  Their obedi∣ence and tra∣ctable ••e••tle∣ness.
• * 1.934

  Pliny. Their learning in letters.
• * 1.935

  Plutarch.
• * 1.936

  Aelianus.
• * 1.937

  Aristotle. The reverence of Elephants to Kings.
• * 1.938

  Three kinds of Elephants.
• * 1.939

  The religion of Elephants.
• * 1.940

  Pliny. Selinus.
• * 1.941

  Aelianus.
• * 1.942

  Elephants sa∣crificed, and what followed thereupon.
• * 1.943

  Aellanus. Plutarch.
• * 1.944

  Tzetzes. P〈…〉〈…〉ius. Aelianus.
• * 1.945

  Tzetzes▪
• * 1.946

  Plinyus. Their under∣standing of justice and equity.
• * 1.947

  Aelianus.
• * 1.948

  The revenge of ad〈…〉〈…〉ries by Elephants.
• * 1.949

  Their love to their keepers and all men that harm them not.
• * 1.950

  Their love to their Keepers and all men that harm them not.
• * 1.951

  Their love of beautiful wo∣men.
• * 1.952

  Plutarch.
• * 1.953

  Their revenge of harms and observation of the measure of their meat.
• * 1.954

  Strabo.
• * 1.955

  Gillius.
• * 1.956

  Gillius. Philostratus. Their mourn∣ing in secret. Aristotle. The length of their life. Arrianus. Aelianus.
• * 1.957

  Of the eating Elephants. Strabo.
• * 1.958

  Pliny. Solinus.
• * 1.959

  Vartomannus.
• * 1.960

  The diseases of Elephants, Aristotle. Aelianus. Solinus.
• * 1.961

  The medicines in Elephants. Marcellus.
• * 1.962

  Isidorus. Rasis. Albertus.
• * 1.963

  The place of their abode. 〈…〉〈…〉arus baro Balizce. Countries breeding Elks.
• * 1.964

  The name of this Beast.
• * 1.965

  An Elk the same that Machlis.
• * 1.966

  Caesars descri¦ption of an Elk.
• * 1.967

  Of the quanti∣ty and stature. Bonarus.
• * 1.968

  The taming of Elks and their labour. Albertus.
• * 1.969

  Of his parts and manner of feeding. Pliny.
• * 1.970

  Munster. Kentmannus. Pontanus.
• * 1.971

  Sigismundus. Baro. Of the colour. The manner of their fight. The place of his abode. The name of this beast in the German tongue, and the true signi∣fication there∣of. The sickness of Elks.
• * 1.972

  Their sight with Wolves.
• * 1.973

  Their manner to hunt them without dan∣ger.
• * 1.974

  Their admira∣ble fear and pusillanimity.
• * 1.975

  The ancient manner of ta∣king Elks.
• * 1.976

  Vopiseus.
• * 1.977

  Their resist∣ance in the wa∣ters. Munster.
• * 1.978

  The medicine in an Elk.
• * 1.979

  The use of their skins.
• * 1.980

  A〈…〉〈…〉t Schne∣bergerus.
• * 1.981

  The names in Greek.
• * 1.982

  The etymology of Ictys a Fer∣••et.
• * 1.983

  Ferrets swim not.
• * 1.984

  The Latine names.
• * 1.985

  Their courage and nature in the earth. Scaliger.
• * 1.986

  Whether Fer∣rets be Ictys.
• * 1.987

  Gaz••. Their several parts. Countrey of breed.
• * 1.988

  Isidorus. Pero••••us. Their drink∣ing of bloud. Agricola, Their provo∣cation to hunt. Their colour and eyes.
• * 1.989

  The number of their young ones.
• * 1.990

  Their food.
• * 1.991

  The medicines of Ferrets.
• * 1.992

  Isidorus. The name and the notation thereof.
• * 1.993

  The quantity and nature of this Beast. Stumpsius. Agricola.
• * 1.994

  The skins and use of them.
• * 1.995

  Isidorus. Their meat and subtilty not to be de∣scryed.
• * 1.996

  The several names of Foxes in sun∣dry languages.
• * 1.997

  The Epithets of Foxes.
• * 1.998

  The Coun∣tries breeding Foxes. Aelianus. Munster.
• * 1.999

  Aristotle. Albertus. The colour of Foxes. Olaus mag.
• * 1.1000

  Adamantius. The parts and nature of Foxes.
• * 1.1001

  Aristotle.
• * 1.1002

  The flesh of Foxes evill to be eaten.
• * 1.1003

  The use of their skins.
• * 1.1004

  Alev. ab alex donatus.
• * 1.1005

  The voice of Foxes.
• * 1.1006

  Their dens and caves in the earth. Gillius. Oppianus. Zoroastres. Gillius.
• * 1.1007

  Pliny.
• * 1.1008

  The food of Serpents.
• * 1.1009

  The harme of Foxes.
• * 1.1010

  Dioscorides. Serapio.
• * 1.1011

  Their carnal cop〈…〉〈…〉n.
• * 1.1012

  The diseases of Foxes.
• * 1.1013

  Albertus. Liber. Aetius.
• * 1.1014

  The length of their life.
• * 1.1015

  Varinus.
• * 1.1016

  The hunting and taking of Foxes.
• * 1.1017

  Aelianus.
• * 1.1018

  Oppianus.
• * 1.1019

  Bellesarius.
• * 1.1020

  Textor.
• * 1.1021

  Oppianus.
• * 1.1022

  A noble in∣stance of a Foxes courage.
• * 1.1023

  The subtlery of a Fox taken in a snare.
• * 1.1024

  The beasts that are ene∣mies of Foxes.
• * 1.1025

  Abertus.
• * 1.1026

  G〈…〉〈…〉us.
• * 1.1027

  The medicines arising out of Foxes.
• * 1.1028

  Sex••us.
• * 1.1029

  Mathaeolus.
• * 1.1030

  Albertus. Silvius.
• * 1.1031

  A••syrtus.
• * 1.1032

  Aetius.
• * 1.1033

  Hierocles. Absyrius. Theomnestus.
• * 1.1034

  Aegineta.
• * 1.1035

  Dioscorides.
• * 1.1036

  Pliny.
• * 1.1037

  Sextus.
• * 1.1038

  Albertus.
• * 1.1039

  Bellonius.
• * 1.1040

  Isidorus. Vincentius. Belnac.
• * 1.1041

  Of the skin.
• * 1.1042

  Oppianus;
• * 1.1043

  The several names.
• * 1.1044

  Artumnus.
• * 1.1045

  Their several parts. The Epithers of Goats.
• * 1.1046

  The venereous disposition of Goats. Aelianus.
• * 1.1047

  Columella.
• * 1.1048

  Coelius.
• * 1.1049

  A memorable story of the pu∣nishment of buggery.
• * 1.1050

  Coelius. Strabo. The lust of the females and their copula∣tion.
• * 1.1051

  Means to stir up the Goats to copulation.
• * 1.1052

  Aelianus.
• * 1.1053

  Florentinus. The time of their going with young.
• * 1.1054

  The multipli∣cation of yong Kids. Aelianus.
• * 1.1055

  Aristotle.
• * 1.1056

  The time of their young bearing.
• * 1.1057

  The strong smell or savour of a Goat. In Mercat.
• * 1.1058

  Plutarch. A secret in female Goats.
• * 1.1059

  Aelianus.
• * 1.1060

  The descripti∣on of Goat•• and their best properties.
• * 1.1061

  Lorentius.
• * 1.1062

  The several kinds of Goats Albertus.
• * 1.1063

  Aelianus. Pliny.
• * 1.1064

  Orthagorus. Aristotle. N••xus. Aelianus.
• * 1.1065

  Of the Cilician Cloth made of Goats hair. Bellnu.
• * 1.1066

  Of the Mem∣brin or Syrian Goats.
• * 1.1067

  Albertus. How Goats take breath. Varro.
• * 1.1068

  Their quick sense of hea∣ring. Horace. Alex. Mind.
• * 1.1069

  The use of their several parts.
• * 1.1070

  Suidas. Varinus.
• * 1.1071

  Baysius.
• * 1.1072

  Pliny.
• * 1.1073

  The milk of Goats.
• * 1.1074

  To increase Goats milk. Albertus. A secret in the milk of Goats. Myrepsus.
• * 1.1075

  Hermolaus.
• * 1.1076

  Agiochus.
• * 1.1077

  Of the flesh of Goats.
• * 1.1078

  Aegineta. Albertus.
• * 1.1079

  Textor.
• * 1.1080

  Pliny. Hermolaus. Pausanias.
• * 1.1081

  Pallagdius. Archachines.
• * 1.1082

  Varinus.
• * 1.1083

  Aristotle.
• * 1.1084

  Constantinus.
• * 1.1085

  Aelianus.
• * 1.1086

  Diosoorides. Pliny.
• * 1.1087

  Horus.
• * 1.1088

  Aelianus.
• * 1.1089

  Aristotle. Myndius. Aelianus.
• * 1.1090

  Columella.
• * 1.1091

  Florentius.
• * 1.1092

  Quintilius.
• * 1.1093

  Coelius.
• * 1.1094

  Aelianus.
• * 1.1095

  Pliny.
• * 1.1096

  Probus.
• * 1.1097

  Gyraldus.
• * 1.1098

  Varro.
• * 1.1099

  Albertus.
• * 1.1100

  Pliny.
• * 1.1101

  Of the name.
• * 1.1102

  Varin〈…〉〈…〉.
• * 1.1103

  Aelianus.
• * 1.1104

  Anatollus. Varro.
• * 1.1105

  Palladius.
• * 1.1106

  Albertus.
• * 1.1107

  Arnoldus.
• * 1.1108

  Pliny. The medicines arising out of male Goats. S••xtus.
• * 1.1109

  Pliny.
• * 1.1110

  Sextus.
• * 1.1111

  Dioscorides. Aetius.
• * 1.1112

  Marcellus.
• * 1.1113

  Albertus.
• * 1.1114

  Pliny.
• * 1.1115

  Dioscorides.
• * 1.1116

  Marcellus.
• * 1.1117

  Columella.
• * 1.1118

  Rasis.
• * 1.1119

  Galen.
• * 1.1120

  Myrepsis.
• * 1.1121

  Marcellus.
• * 1.1122

  Galen.
• * 1.1123

  Herodotus.
• * 1.1124

  Pliny.
• * 1.1125

  Pliny. Marcellus. Pliny.
• * 1.1126

  Marcellus.
• * 1.1127

  Pliny. Coelius. Aurelianus. Aesculapius. Sextus. Galen. Marcellus. Sextus. Pliny.
• * 1.1128

  Marcellus.
• * 1.1129

  Pliny. Hippocrates.
• * 1.1130

  Sextus. Coelius. Marcellus. Dioscorides.
• * 1.1131

  Pliny.
• * 1.1132

  Marcellinus.
• * 1.1133

  Galen.
• * 1.1134

  Aetius.
• * 1.1135

  Pliny.
• * 1.1136

  Galen.
• * 1.1137

  Columella.
• * 1.1138

  Pliny.
• * 1.1139

  Aesculapius.
• * 1.1140

  Dioscorides.
• * 1.1141

  Marcellus.
• * 1.1142

  Dioscorides.
• * 1.1143

  Pliny.
• * 1.1144

  Marcellus.
• * 1.1145

  Pliny.
• * 1.1146

  Pliny.
• * 1.1147

  Sextus.
• * 1.1148

  Pliny.
• * 1.1149

  Galen.
• * 1.1150

  Pliny.
• * 1.1151

  Sextus.
• * 1.1152

  Galen. Dioscorides.
• * 1.1153

  Trallianus.
• * 1.1154

  Pliny.
• * 1.1155

  Marcellus.
• * 1.1156

  Marcellus.
• * 1.1157

  Marcellus.
• * 1.1158

  Sextus. Pliny.
• * 1.1159

  Columella. Pliny.
• * 1.1160

  Pliny. Marcellus.
• * 1.1161

  Hippocrates.
• * 1.1162

  Pliny.
• * 1.1163

  Marcellus.
• * 1.1164

  Marcellus.
• * 1.1165

  Pliny.
• * 1.1166

  Marcellus. Dioscorides.
• * 1.1167

  Aetius.
• * 1.1168

  Pliny.
• * 1.1169

  Pliny.
• * 1.1170

  Marcellus.
• * 1.1171

  Aesculapius. Sextus.
• * 1.1172

  Anatolius.
• * 1.1173

  Pelagonius. Pliny. Marcellus.
• * 1.1174

  Sextus. Innominatus.
• * 1.1175

  Columella.
• * 1.1176

  Serenus. Pliny.
• * 1.1177

  Aesculapius. Pliny.
• * 1.1178

  Pliny.
• * 1.1179

  Dioscorides.
• * 1.1180

  Archigenes.
• * 1.1181

  Pliny.
• * 1.1182

  Vegetius. Anatolius.
• * 1.1183

  Gallus.
• * 1.1184

  Matthias.
• * 1.1185

  The kindes of Gulons.
• * 1.1186

  The skins of Gulons.
• * 1.1187

  The countrey and descripti∣on.
• * 1.1188

  Aelianus.
• * 1.1189

  Hyginus.
• * 1.1190

  Of the several names.
• * 1.1191

  O•• the several kindes.
• * 1.1192

  Of the Elyan Hares.
• * 1.1193

  Hermolaus.
• * 1.1194

  A secret in the Muschian Hares. Niphus. Of the Coun∣try Hares, and their several parts. Bonarus.
• * 1.1195

  The Hares of Ithaca.
• * 1.1196

  Their several parts.
• * 1.1197

  Of their seve∣ral senses.
• * 1.1198

  A secret.
• * 1.1199

  Orus.
• * 1.1200

  Whether male bear young like females.
• * 1.1201

  Aelianus. Their nature and dispositi∣on.
• * 1.1202

  Their time of sleep and food.
• * 1.1203

  Aelianus.
• * 1.1204

  Of their copu∣lation and en∣gendering.
• * 1.1205

  Hares seldom tamed.
• * 1.1206

  An example of a tame Hare.
• * 1.1207

  Aelianus. The subtilty of Hares. The defence of the Hare against her enemies.
• * 1.1208

  Albertus.
• * 1.1209

  Aelianus.
• * 1.1210

  The hunting of Hares.
• * 1.1211

  Of Parkes and Warrens of Hates.
• * 1.1212

  The civil use of their several parts.
• * 1.1213

  The bloud and flesh eaten.
• * 1.1214

  The Epithets of Hares.
• * 1.1215

  Stories of monstrous Hares.
• * 1.1216

  Pausanias.
• * 1.1217

  The medicines of Hares. Pliny.
• * 1.1218

  Serenus.
• * 1.1219

  Rasis.
• * 1.1220

  Aristotle. Galen.
• * 1.1221

  Dioscorides.
• * 1.1222

  Marcellus.
• * 1.1223

  Dioscorides.
• * 1.1224

  Aetius.
• * 1.1225

  Sextus.
• * 1.1226

  Pliny.
• * 1.1227

  Galen.
• * 1.1228

  Avicen.
• * 1.1229

  Of the kinds of Hedge-hogs.
• * 1.1230

  Their place of abode.
• * 1.1231

  The quantity.
• * 1.1232

  The parts. Hermolaus.
• * 1.1233

  Albertus.
• * 1.1234

  Their copula∣tion.
• * 1.1235

  Their inward parts and dis∣position.
• * 1.1236

  Oppianus.
• * 1.1237

  The enemies to Hedge hogs▪
• * 1.1238

  Coelius.
• * 1.1239

  The eating of their flesh.
• * 1.1240

  The medicinal parts of Hedge-hogs. Actius.
• * 1.1241

  Rasis.
• * 1.1242

  Marcellus.
• * 1.1243

  Aelianus.
• * 1.1244

  Dioscorides.
• * 1.1245

  Marcelius.
• * 1.1246

  Avicen.
• * 1.1247

  Albertus.
• * 1.1248

  Pliny.
• * 1.1249

  The several names of Horses.
• * 1.1250

  The derivation of sundry names.
• * 1.1251

  Claudian.
• * 1.1252

  The Epithets of Horses.
• * 1.1253

  The natural outward and inward parts of Horses.
• * 1.1254

  Aelianus.
• * 1.1255

  Vigetius.
• * 1.1256

  Coelius.
• * 1.1257

  Aristotle.
• * 1.1258

  The Horses of divers Nati∣ons.
• * 1.1259

  Oppianus.
• * 1.1260

  Apollonius. Horses with horns and wings.
• * 1.1261

  Ruellius. Absyrtus.
• * 1.1262

  Vegetius.
• * 1.1263

  Strabo.
• * 1.1264

  Suctonius.
• * 1.1265

  Varrius.
• * 1.1266

  Strabo.
• * 1.1267

  Oppianus.
• * 1.1268

  Aelianus.
• * 1.1269

  Absyrtus.
• * 1.1270

  Ruellius.
• * 1.1271

  Camerarius.
• * 1.1272

  Albertus.
• * 1.1273

  Strabo.
• * 1.1274

  Vegetius.
• * 1.1275

  Aelianus.
• * 1.1276

  Oppianus.
• * 1.1277

  Strabo.
• * 1.1278

  Leo African.
• * 1.1279

  Absyrtus.
• * 1.1280

  Aelianus.
• * 1.1281

  Coelius.
• * 1.1282

  Aelianus.
• * 1.1283

  Vegetius.
• * 1.1284

  Pliny.
• * 1.1285

  Nebrodon.
• * 1.1286

  Strabo.
• * 1.1287

  Textor.
• * 1.1288

  Volatteran.
• * 1.1289

  The members of an eligible Horse.
• * 1.1290

  Signs to chuse a good Colt.
• * 1.1291

  Columella. Varro. Albertus. Of the choise of a Horse un∣backed or ne∣ver ridden.
• * 1.1292

  Of the colour.
• * 1.1293

  Varrinus.
• * 1.1294

  Artificial means to make Mares con∣ceive the best coloured Colts.
• * 1.1295

  The sorm.
• * 1.1296

  The beauty of a Stallion.
• * 1.1297

  The age of a Stallion.
• * 1.1298

  Columella.
• * 1.1299

  Palladius.
• * 1.1300

  Absyrtus.
• * 1.1301

  The choise of Mares.
• * 1.1302

  The copulati∣on of Horses and Mares.
• * 1.1303

  Aristotle. Albertus.
• * 1.1304

  Pliny.
• * 1.1305

  A history of a stallion to his own dam.
• * 1.1306

  The means to procure Horses to copulation.
• * 1.1307

  To ingender a male or female
• * 1.1308

  The ordering of a Mare with foal. Varro. Palladius.
• * 1.1309

  Orus.
• * 1.1310

  Aristotle. The time of their going with young.
• * 1.1311

  Aristotle.
• * 1.1312

  Vegetius.
• * 1.1313

  Camerarius.
• * 1.1314

  Camerarius.
• * 1.1315

  Russius.
• * 1.1316

  Pollux.
• * 1.1317

  Camerarius.
• * 1.1318

  Vegetius.
• * 1.1319

  The furniture of a Horse and his trimming.
• * 1.1320

  Xenophon.
• * 1.1321

  Russius.
• * 1.1322

  Absyrtus.
• * 1.1323

  Pollux.
• * 1.1324

  A History.
• * 1.1325

  Solinus.
• * 1.1326

  Aristotle.
• * 1.1327

  Orus.
• * 1.1328

  Oppianus.
• * 1.1329

  Cardan.
• * 1.1330

  Aelianus.
• * 1.1331

  Gillius.
• * 1.1332

  Textor.
• * 1.1333

  Xenophon.
• * 1.1334

  The instituti∣on of a warlike Horse.
• * 1.1335

  Men have pe∣rished by rash¦ness in riding.
• * 1.1336

  The honour of Horsemanship.
• * 1.1337

  Festus.
• * 1.1338

  Suidas.
• * 1.1339

  The Athenian Orders.
• * 1.1340

  Aristophanes. Coelius. Suidas.
• * 1.1341

  Pliny.
• * 1.1342

  Dion.
• * 1.1343

  Alexander.
• * 1.1344

  Variomanus.
• * 1.1345

  Grapaldus.
• * 1.1346

  Camerarius.
• * 1.1347

  Camerarius.
• * 1.1348

  Livius.
• * 1.1349

  Festus.
• * 1.1350

  Xenophon.
• * 1.1351

  Oppianus.
• * 1.1352

  Albertus.
• * 1.1353

  Aristotle.
• * 1.1354

  Russius.
• * 1.1355

  Palladius.
• * 1.1356

  Mathaeolus. Dioscorides.
• * 1.1357

  The time of their life.
• * 1.1358

  Mat. Michou. Pau. Venetus.
• * 1.1359

  Textor.
• * 1.1360

  Heliodorus.
• * 1.1361

  Coelius.
• * 1.1362

  Giraldus.
• * 1.1363

  Festus.
• * 1.1364

  〈…〉〈…〉try by the pictures of Horses.
• * 1.1365

  Munster.
• * 1.1366

  The ceremony of the Persians going to war.
• * 1.1367

  Coelius.
• * 1.1368

  Varrinus. Strabo.
• * 1.1369

  Plutarch.
• * 1.1370

  The burial of Horses.
• * 1.1371

  Dion.
• * 1.1372

  Aelianus. Pliny. Festus. Predictions or Augurisms by Horses.
• * 1.1373

  Valer. Man.
• * 1.1374

  Of Monster Horses.
• * 1.1375

  Pliny.
• * 1.1376

  Dion. Coelius.
• * 1.1377

  Of Centaures.
• * 1.1378

  Pollux.
• * 1.1379

  Amianus.
• * 1.1380

  Sipontinus.
• * 1.1381

  Blundevile.
• * 1.1382

  Blondevile.
• * 1.1383

  Blundevile.
• * 1.1384

  Blundevile.
• * 1.1385

  Blundevile.
• * 1.1386

  Blundevile.
• * 1.1387

  Markham.
• * 1.1388

  Blundevile.
• * 1.1389

  Blundevile.
• * 1.1390

  Markham.
• * 1.1391

  Blundevile.
• * 1.1392

  Markham.
• * 1.1393

  Blundevile.
• * 1.1394

  Markham.
• * 1.1395

  Blundevile.
• * 1.1396

  Markham.
• * 1.1397

  Blundevile.
• * 1.1398

  Blundevile.
• * 1.1399

  Blundevile.
• * 1.1400

  Markham.
• * 1.1401

  Blundevile.
• * 1.1402

  Markham.
• * 1.1403

  Blundevile.
• * 1.1404

  Markham.
• * 1.1405

  Blundevile.
• * 1.1406

  Markham.
• * 1.1407

  Blundevile.
• * 1.1408

  Markham.
• * 1.1409

  Blundevile.
• * 1.1410

  Markham.
• * 1.1411

  Blundevile.
• * 1.1412

  Blundevile.
• * 1.1413

  Markham.
• * 1.1414

  Blundevile.
• * 1.1415

  Markham.
• * 1.1416

  Blundevile.
• * 1.1417

  Markham.
• * 1.1418

  Markham.
• * 1.1419

  Blundevile.
• * 1.1420

  Markham.
• * 1.1421

  Blundevilé.
• * 1.1422

  Blundevilé.
• * 1.1423

  Blundevilé.
• * 1.1424

  Markhanm.
• * 1.1425

  Blundevilé.
• * 1.1426

  Blundevile.
• * 1.1427

  Blundevile.
• * 1.1428

  Blundevile.
• * 1.1429

  Blundevile.
• * 1.1430

  Blundevile.
• * 1.1431

  Blundevile.
• * 1.1432

  Blundevile.
• * 1.1433

  Blundevile.
• * 1.1434

  Blundevile.
• * 1.1435

  Blundevile.
• * 1.1436

  Blundevilé.
• * 1.1437

  Markham.
• * 1.1438

  Blundevik.
• * 1.1439

  Markham.
• * 1.1440

  Blundevile.
• * 1.1441

  Blundevile.
• * 1.1442

  Blundevile.
• * 1.1443

  Markham.
• * 1.1444

  Blundevile.
• * 1.1445

  Blundevile.
• * 1.1446

  Markham.
• * 1.1447

  Blundevile.
• * 1.1448

  Blundevile.
• * 1.1449

  Blundévile.
• * 1.1450

  Blundevile.
• * 1.1451

  Markham.
• * 1.1452

  Blundevile.
• * 1.1453

  Markham.
• * 1.1454

  Blundevil••.
• * 1.1455

  Markham.
• * 1.1456

  Blundevile.
• * 1.1457

  Markham.
• * 1.1458

  Blundevile.
• * 1.1459

  Markham.
• * 1.1460

  Blundevile.
• * 1.1461

  Markham.
• * 1.1462

  Blundevile,
• * 1.1463

  Markham.
• * 1.1464

  Blundevile.
• * 1.1465

  Markham.
• * 1.1466

  Blundevile.
• * 1.1467

  Blundevile.
• * 1.1468

  Markham.
• * 1.1469

  Blundevile.
• * 1.1470

  Markham.
• * 1.1471

  Markham.
• * 1.1472

  Blundevile.
• * 1.1473

  Markham▪
• * 1.1474

  Blundevile.
• * 1.1475

  Markham.
• * 1.1476

  Blundevile.
• * 1.1477

  Markham.
• * 1.1478

  Blundevile.
• * 1.1479

  Markham.
• * 1.1480

  Markham.
• * 1.1481

  Markham.
• * 1.1482

  Blundevile.
• * 1.1483

  Blundevile.
• * 1.1484

  Blundevile.
• * 1.1485

  Markham.
• * 1.1486

  Markham.
• * 1.1487

  Blundevile.
• * 1.1488

  Blundevile.
• * 1.1489

  Blundevile.
• * 1.1490

  Markham.
• * 1.1491

  Pliny.
• * 1.1492

  Theomnestus.
• * 1.1493

  Vegetius.
• * 1.1494

  Pliny.
• * 1.1495

  Furnerius.
• * 1.1496

  Albertus.
• * 1.1497

  Marcellus.
• * 1.1498

  Sextus.
• * 1.1499

  Pliny.
• * 1.1500

  Pliny.
• * 1.1501

  Pliny.
• * 1.1502

  Marcellus.
• * 1.1503

  Hippocrates.
• * 1.1504

  Marcellus.
• * 1.1505

  Rasis.
• * 1.1506

  Albertus.
• * 1.1507

  Rasis.
• * 1.1508

  Russius.
• * 1.1509

  Dioscorides. Pliny.
• * 1.1510

  Marcellus.
• * 1.1511

  Russius.
• * 1.1512

  Pelagonius.
• * 1.1513

  Albertus.
• * 1.1514

  Aesculapius.
• * 1.1515

  Marcellus.
• * 1.1516

  Pliny.
• * 1.1517

  Sextus.
• * 1.1518

  Empiricus.
• * 1.1519

  Marcellus.
• * 1.1520

  Pliny.
• * 1.1521

  Empiricus.
• * 1.1522

  Dioscorides.
• * 1.1523

  Galen.
• * 1.1524

  Pliny.
• * 1.1525

  M••g••.
• * 1.1526

  The names and other ge∣neral accidents
• * 1.1527

  Albertus.
• * 1.1528

  Hieronymus. Aristotle.
• * 1.1529

  Oppianus. The several parts.
• * 1.1530

  Pliny.
• * 1.1531

  Solinus. Albertus.
• * 1.1532

  Aristotle. Whether they change sexes yearly.
• * 1.1533

  Ovid.
• * 1.1534

  Aelianus.
• * 1.1535

  Their procrea∣tion.
• * 1.1536

  The dispositi∣on and natural properties of this beast. Pliny Solinus.
• * 1.1537

  Aelianus. Philes.
• * 1.1538

  Solinus. Aelianus.
• * 1.1539

  Tex••or.
• * 1.1540

  Aelianus▪ Their enmity with other beasts. G••us.
• * 1.1541

  The natural use of their skins. Palladius. Kasis. Plutarch.
• * 1.1542

  Coelius.
• * 1.1543

  Actuarius. Zoroastres.
• * 1.1544

  Porphyrius.
• * 1.1545

  The Region and quantity.
• * 1.1546

  The lamentati∣on for the dead. Albertus. ••••llunensts. The several names.
• * 1.1547

  The parts and natural disposi∣tion. The manner of their taking.
• * 1.1548

  The region, proportion, and other qualities.
• * 1.1549

  Philes.
• * 1.1550

  The medicinal properties.
• * 1.1551

  Galeu.
• * 1.1552

  Rasis.
• * 1.1553

  Pliny.
• * 1.1554

  Pliny.
• * 1.1555

  Albertus.
• * 1.1556

  Rasis.
• * 1.1557

  Pliny.
• * 1.1558

  Pliny.
• * 1.1559

  Democritus.
• * 1.1560

  Myrepsus.
• * 1.1561

  Alberius.
• * 1.1562

  Pliny.
• * 1.1563

  Dioscorides.
• * 1.1564

  Marcellus.
• * 1.1565

  Galen.
• * 1.1566

  Marcellus.
• * 1.1567

  Pliny.
• * 1.1568

  Marcellus.
• * 1.1569

  Pliny.
• * 1.1570

  Marcellus.
• * 1.1571

  Dioscorides.
• * 1.1572

  Of the name.
• * 1.1573

  A fiction of Capricornus.
• * 1.1574

  Porphyrius.
• * 1.1575

  The attributes of this beast. Textor.
• * 1.1576

  Their Coun∣tries of breed, and parts of their body.
• * 1.1577

  The places of their abod〈…〉〈…〉
• * 1.1578

  Stumpsius. The benefit of cold. Their several members.
• * 1.1579

  Their taking.
• * 1.1580

  Their copula∣tion.
• * 1.1581

  Their behavi∣our at their death.
• * 1.1582

  Pelagonius.
• * 1.1583

  The use of their horns.
• * 1.1584

  The kindes and names with the reason thereof.
• * 1.1585

  Hermolaus. Gillius.
• * 1.1586

  Albertus. Vincentius. The quantity and leveral parts.
• * 1.1587

  Their procrea∣tion and fights one with ano∣ther.
• * 1.1588

  The places of their abode.
• * 1.1589

  The courage and strength of this beast.
• * 1.1590

  His entrance into a Croco∣dile.
• * 1.1591

  The taming of Ichneumons.
• * 1.1592

  Their food.
• * 1.1593

  Their subtilty in obtaining their prey.
• * 1.1594

  The Croco∣diles behavior feeling the Ichneumon in her belly.
• * 1.1595

  Their com∣bates with Asps.
• * 1.1596

  Their enmity to all kindes of Serpents, and their egs.
• * 1.1597

  Pliny.
• * 1.1598

  Avicenna.
• * 1.1599

  Marcellus.
• * 1.1600

  Herodotus.
• * 1.1601

  The significa∣tion of the word Lamia.
• * 1.1602

  Visions of Phairies.
• * 1.1603

  Philostratus. The Poetical Lamia.
• * 1.1604

  Varinus.
• * 1.1605

  Old Wives tails of Phal∣••ies.
• * 1.1606

  A story of a Phairy woman.
• * 1.1607

  Coelius,
• * 1.1608

  The true defi∣nition of Phai∣ries.
• * 1.1609

  Their tames and descri∣ption.
• * 1.1610

  The several names of Lions
• * 1.1611

  The several kinds of Lions.
• * 1.1612

  Varinus. Hesychius.
• * 1.1613

  Aelianus.
• * 1.1614

  Monsters bred like Lions.
• * 1.1615

  Coelius.
• * 1.1616

  Herodotus.
• * 1.1617

  Countries without Lions.
• * 1.1618

  Countries of their breed.
• * 1.1619

  Vartomannus.
• * 1.1620

  The colour of Lions.
• * 1.1621

  Cardanus.
• * 1.1622

  The several parts.
• * 1.1623

  Plutarch.
• * 1.1624

  Aelianus. Aristotle.
• * 1.1625

  Pliny. Cardanus▪
• * 1.1626

  Solinus.
• * 1.1627

  The Epithets of Lions.
• * 1.1628

  The voice of Lions.
• * 1.1629

  Pa. Venetus.
• * 1.1630

  Aelianus. The estimati∣on of a Lio∣ness, and the general rage of Lions. Aristotle.
• * 1.1631

  Their food and eating.
• * 1.1632

  Albertus.
• * 1.1633

  Avicen.
• * 1.1634

  Aelianus. Philes.
• * 1.1635

  Solinus.
• * 1.1636

  Pliny. Aristotle.
• * 1.1637

  The cruelty of Lions. Leo Afer. Philes. Herodotus.
• * 1.1638

  The hatred of Lions and their several ene∣mies.
• * 1.1639

  Aelianus.
• * 1.1640

  Ambrosius.
• * 1.1641

  The drink of Lions.
• * 1.1642

  The terrors of Lions and means where∣by they perish.
• * 1.1643

  Pliny. Ambrose.
• * 1.1644

  Animalia sola∣ria.
• * 1.1645

  Aelianus.
• * 1.1646

  Pliny.
• * 1.1647

  Leo Afer. Their lust of copulation.
• * 1.1648

  The adultery of Lionesses. Pliny. Apollonius.
• * 1.1649

  Ponux. Caelius.
• * 1.1650

  Philostratus.
• * 1.1651

  Physiologus.
• * 1.1652

  Aelianus. Endemus.
• * 1.1653

  Gillius.
• * 1.1654

  Aelianus.
• * 1.1655

  The recom∣pence of young Lions to the old. Tzelzes.
• * 1.1656

  Aristotle. Albertus. The love of Lions to their benefactors. The nature of their revenge. Pliny. Solinus.
• * 1.1657

  Pliny. Solinus.
• * 1.1658

  Textor.
• * 1.1659

  Albertus.
• * 1.1660

  Pliny.
• * 1.1661

  Aelianus. Gellius.
• * 1.1662

  A notable story of a Lion.
• * 1.1663

  Gellius.
• * 1.1664

  Gillius.
• * 1.1665

  Appion.
• * 1.1666

  A story of the justice of Lions.
• * 1.1667

  Aelianus.
• * 1.1668

  Textor.
• * 1.1669

  Diodorus.
• * 1.1670

  The clemency of Lions in sparing men.
• * 1.1671

  Textor.
• * 1.1672

  Men devoured by Lions.
• * 1.1673

  Aelianus.
• * 1.1674

  Plutarch.
• * 1.1675

  Men that have overcome Li∣ons.
• * 1.1676

  Men transfi∣gured into Li∣ons according to Poets and fictions.
• * 1.1677

  Olympiodorus.
• * 1.1678

  Porphyrius.
• * 1.1679

  The under∣standing of Lions.
• * 1.1680

  Leo Afer.
• * 1.1681

  The anger of Lions, and the signes thereof. Adamantius. Albertus.
• * 1.1682

  The hunting and taking of Lions.
• * 1.1683

  Paulus. V••neius.
• * 1.1684

  Three ways to take Lion.
• * 1.1685

  The second.
• * 1.1686

  The third.
• * 1.1687

  Leo Afer.
• * 1.1688

  Pliny.
• * 1.1689

  Aristotle. Albertus.
• * 1.1690

  Of the taming of Lions.
• * 1.1691

  Coelius.
• * 1.1692

  Aelianus.
• * 1.1693

  Leo Afer. Aelianus.
• * 1.1694

  The best means to tame Lions.
• * 1.1695

  The triumphs, games and combates with Lions.
• * 1.1696

  Plutarch. Pliny.
• * 1.1697

  Tame Lions become wilde again.
• * 1.1698

  The length of a Lions life, and their dis∣eases.
• * 1.1699

  Albertus.
• * 1.1700

  Cardan.
• * 1.1701

  The use of a Lions several parts.
• * 1.1702

  Ridiculous imitation.
• * 1.1703

  Coelius.
• * 1.1704

  The fat of Li∣ons. Rasis. Albertus.
• * 1.1705

  Marcellus. Sextus.
• * 1.1706

  Magical Phy∣sick for to be invincible.
• * 1.1707

  Alex. ab Al.
• * 1.1708

  A monster like a Lion. The Images and several sta∣tues of Lions.
• * 1.1709

  Coelius. Anthologius.
• * 1.1710

  Varinus.
• * 1.1711

  Pausanias. Atheneus.
• * 1.1712

  Agricola.
• * 1.1713

  Oppianus. Varinus.
• * 1.1714

  The constella∣tion of the Li∣on.
• * 1.1715

  Macrobius.
• * 1.1716

  Lions norished in Temples, & worshipped.
• * 1.1717

  Albertus. Sextus.
• * 1.1718

  Aesculapius.
• * 1.1719

  Galen.
• * 1.1720

  Rasis.
• * 1.1721

  Galen.
• * 1.1722

  My••etsis.
• * 1.1723

  Albertus.
• * 1.1724

  Rasis.
• * 1.1725

  Pliny.
• * 1.1726

  Betrutius.
• * 1.1727

  Albertus.
• * 1.1728

  Galen.
• * 1.1729

  Rasis.
• * 1.1730

  Aetius.
• * 1.1731

  Albertus.
• * 1.1732

  Aristotle.
• * 1.1733

  The names of the Linx.
• * 1.1734

  Bellonius.
• * 1.1735

  Avicenna.
• * 1.1736

  The reason of the Latins names.
• * 1.1737

  Two kinds of Linxes.
• * 1.1738

  A story of a Linx by D. Cay, taken in England by the sight of this beast in the Tower.
• * 1.1739

  Another de∣scription taken by the sight of a skin.
• * 1.1740

  The price of a Linxes skin. Countries of Linxes.
• * 1.1741

  Their outward shape and seve∣ral parts.
• * 1.1742

  The actions and dispositi∣ons of Linxes. Stumsius.
• * 1.1743

  The place of their abode.
• * 1.1744

  Their meat or food.
• * 1.1745

  Olaus Mag.
• * 1.1746

  A singular note of forget∣fulness. Pliny. Solinus.
• * 1.1747

  The voice of Linxes.
• * 1.1748

  The sight of Linxes.
• * 1.1749

  Orpheus.
• * 1.1750

  The fables of the Poets about Lynceus.
• * 1.1751

  Coelius.
• * 1.1752

  Palaephaius.
• * 1.1753

  N. Spreng. Their urine and tears or weeping. Urine congea∣led into a me∣dicinal stone.
• * 1.1754

  Mushroms grow out of a stone.
• * 1.1755

  Uses of their several parts. Eberus.
• * 1.1756

  Linxes tamed.
• * 1.1757

  The medicines of the Linx.
• * 1.1758

  Pliny.
• * 1.1759

  Arnoldus.
• * 1.1760

  The several names.
• * 1.1761

  Two kindes of Martins.
• * 1.1762

  Places of their abode.
• * 1.1763

  The use of their skins, and how to chuse the best.
• * 1.1764

  Difference be∣twixt Foins and Martins.
• * 1.1765

  Regions breed∣ing Martins.
• * 1.1766

  Eras Stella.
• * 1.1767

  Olaus Mag.
• * 1.1768

  Jo Bohemus.
• * 1.1769

  Their quanti∣ty and several parts.
• * 1.1770

  Their copula∣tion.
• * 1.1771

  The taming of Martins.
• * 1.1772

  Their food.
• * 1.1773

  The several names.
• * 1.1774

  Countries of Moles. Aristotle. Aelianus. Pliny. Generation of Moles.
• * 1.1775

  Blindness of Moles.
• * 1.1776

  Albertus.
• * 1.1777

  Their several parts and members.
• * 1.1778

  Cardanus.
• * 1.1779

  The places of their abode.
• * 1.1780

  Enemies to Moles.
• * 1.1781

  Understand∣ing of Moles.
• * 1.1782

  Taking of Moles.
• * 1.1783

  Paramus.
• * 1.1784

  Use of their several parts.
• * 1.1785

  Alex. ab Al.
• * 1.1786

  Pliny.
• * 1.1787

  Arnoldus.
• * 1.1788

  Furnerius.
• * 1.1789

  Russius.
• * 1.1790

  Pliny.
• * 1.1791

  Marcellus.
• * 1.1792

  Vinceniius.
• * 1.1793

  Sextus.
• * 1.1794

  Obscurvi.
• * 1.1795

  Pliny. Arnoldus.
• * 1.1796

  Definition of a Mouse.
• * 1.1797

  The several names.
• * 1.1798

  Denomination of sundry crea∣tures from the Mouse.
• * 1.1799

  Pausanias.
• * 1.1800

  Theuetus.
• * 1.1801

  Fictions learn∣ed and witty of the proper names of Mice.
• * 1.1802

  The colour of Mice.
• * 1.1803

  Scaliger. Albertus.
• * 1.1804

  The quantity and several parts of Mice. Mathaeolus.
• * 1.1805

  Aristotle. Cicero.
• * 1.1806

  Albertus. Orus.
• * 1.1807

  Aelianus.
• * 1.1808

  Pliny. Albertus. M••ce cannot drink without d••nger.
• * 1.1809

  Theophrastus. Generation of Mice, and their carnal copula∣tion.
• * 1.1810

  Albertus. Copulation of Mice.
• * 1.1811

  Two miracles in their pro∣creation and multiplication.
• * 1.1812

  Volaterranus. Gillius. Whether Mice be docible.
• * 1.1813

  Presages and fore-knowledg of Mice.
• * 1.1814

  Aelianus.
• * 1.1815

  Their natural wisdom.
• * 1.1816

  Their natural love to one another.
• * 1.1817

  Aelianus. Their disposi∣tion, and their flesh. Procopius. Aristeas.
• * 1.1818

  Arnoldus.
• * 1.1819

  Hurt by Mice to the body of mankinde.
• * 1.1820

  Medicine of Hawks. Demetrius.
• * 1.1821

  Eating of Mice.
• * 1.1822

  Enemies of Mice.
• * 1.1823

  Pliny.
• * 1.1824

  Varrus.
• * 1.1825

  Crescentien.
• * 1.1826

  Crescentien.
• * 1.1827

  Crescentien.
• * 1.1828

  Anatolius.
• * 1.1829

  Cato.
• * 1.1830

  Tragus.
• * 1.1831

  Avicen.
• * 1.1832

  Paxausus.
• * 1.1833

  Crescentien∣sis.
• * 1.1834

  Cardan.
• * 1.1835

  The moral sto∣ry of Mice.
• * 1.1836

  Tzetzes.
• * 1.1837

  Herodotus.
• * 1.1838

  Sacrificing of Mice. Scholiast. Lic.
• * 1.1839

  Albertus.
• * 1.1840

  Marcellus.
• * 1.1841

  Dioscorides.
• * 1.1842

  Pliny.
• * 1.1843

  Marcellus.
• * 1.1844

  Pliny.
• * 1.1845

  Dioscorides.
• * 1.1846

  Pliny.
• * 1.1847

  Marcellus.
• * 1.1848

  Pliny.
• * 1.1849

  Galen.
• * 1.1850

  Galen.
• * 1.1851

  Pliny.
• * 1.1852

  Marcellus.
• * 1.1853

  Galen.
• * 1.1854

  Galenus. Paral. 3. 16.
• * 1.1855

  Pliny. Galenus.
• * 1.1856

  Pliny.
• * 1.1857

  Sextus.
• * 1.1858

  Pliny.
• * 1.1859

  Marcellus.
• * 1.1860

  Myrepsus.
• * 1.1861

  Sextus.
• * 1.1862

  Galen.
• * 1.1863

  Pliny.
• * 1.1864

  Varro.
• * 1.1865

  A••chig nes.
• * 1.1866

  Pliny.
• * 1.1867

  Marcellus.
• * 1.1868

  Myrepsus.
• * 1.1869

  Galenns.
• * 1.1870

  Pliny.
• * 1.1871

  Al••xius Pe∣demontanus.
• * 1.1872

  Screnus.
• * 1.1873

  Marcellus.
• * 1.1874

  Dioscorides.
• * 1.1875

  Avicen.
• * 1.1876

  Pliny.
• * 1.1877

  Hippocrates.
• * 1.1878

  Avicen.
• * 1.1879

  Marcellus.
• * 1.1880

  The vulgar Rat, or great domestical Mouse. The quantity of Rats and their parts.
• * 1.1881

  Medicines by Rats.
• * 1.1882

  Poyson of Rats.
• * 1.1883

  Names of Wa∣ter-rats.
• * 1.1884

  Meat of Wa∣ter-rats.
• * 1.1885

  Places of Wa∣ter-rats abode.
• * 1.1886

  A wonder in the parts of a female Rat.
• * 1.1887

  The quantity of this beast, and the several parts. Mathaeolus.
• * 1.1888

  The descripti∣on of the great Alpine Mouse.
• * 1.1889

  The places of their abode, and their singular art in making their cave.
• * 1.1890

  Their observa∣tion of watch.
• * 1.1891

  Stumpsius. The strength of this Beast.
• * 1.1892

  Their several food.
• * 1.1893

  Entrance into their caves.
• * 1.1894

  Their conti∣nual sleep all the Winter time.
• * 1.1895

  Growing fat with sleep.
• * 1.1896

  The taking of th••se beasts.
• * 1.1897

  Their taming and conditions in the honse.
• * 1.1898

  The saving and use of their flesh.
• * 1.1899

  The medicines of this beast.
• * 1.1900

  The descripti∣on of the Em∣ptra or little Alpine Mouse.
• * 1.1901

  Albertus.
• * 1.1902

  The names and reasons there∣of.
• * 1.1903

  The descripti∣on of the Dor-mouse out of Epiphanius.
• * 1.1904

  Whether they render urine and drink not.
• * 1.1905

  The quantity colour, and se∣veral parts.
• * 1.1906

  Their food.
• * 1.1907

  Nourishers and nourishing of Dormice.
• * 1.1908

  Society and charity in them. Pliny.
• * 1.1909

  The means to take these Dormice.
• * 1.1910

  The use of the flesh of these Mice.
• * 1.1911

  Pliny.
• * 1.1912

  Marcellus.
• * 1.1913

  Sextus.
• * 1.1914

  Pliny.
• * 1.1915

  Marcellus.
• * 1.1916

  The names.
• * 1.1917

  The descripti∣on.
• * 1.1918

  Of the Arcto∣mys.
• * 1.1919

  The voracity of the Cricetus.
• * 1.1920

  The making of his den.
• * 1.1921

  His meat and food.
• * 1.1922

  The anger and fury of this beast.
• * 1.1923

  Of the taking of this beast.
• * 1.1924

  The use of their skins.
• * 1.1925

  The name, de∣scription, and disposition. Agricola.
• * 1.1926

  Genelius.
• * 1.1927

  Olaus mag. Agricola.
• * 1.1928

  Samonicus. Vegetius.
• * 1.1929

  Aetius.
• * 1.1930

  Arnoldus. Aelianus.
• * 1.1931

  Marcellus.
• * 1.1932

  Pliny.
• * 1.1933

  Pliny.
• * 1.1934

  Hippocrates.
• * 1.1935

  Pliny.
• * 1.1936

  Marcellus.
• * 1.1937

  Dioscorides.
• * 1.1938

  Avicenna.
• * 1.1939

  Dioscorides.
• * 1.1940

  Aegineta.
• * 1.1941

  A〈…〉〈…〉a.
• * 1.1942

  Pi〈…〉〈…〉 ides.
• * 1.1943

  Pliny.
• * 1.1944

  Avicenna.
• * 1.1945

  Aetius.
• * 1.1946

  Dioscorides.
• * 1.1947

  Geopenica.
• * 1.1948

  Pliny.
• * 1.1949

  Aetius.
• * 1.1950

  Aelianus.
• * 1.1951

  Aetius.
• * 1.1952

  Avicenna.
• * 1.1953

  Aegineta.
• * 1.1954

  Dioscorides.
• * 1.1955

  Ruellius.
• * 1.1956

  Dioscorides.
• * 1.1957

  Aeginetta.
• * 1.1958

  Aetius.
• * 1.1959

  Avicennd.
• * 1.1960

  Pliny.
• * 1.1961

  Aegineta.
• * 1.1962

  Avicenna.
• * 1.1963

  Albertus.
• * 1.1964

  Absyrtus.
• * 1.1965

  Hierocles.
• * 1.1966

  Vegetius.
• * 1.1967

  Hippocrates.
• * 1.1968

  Hierocles.
• * 1.1969

  Vegetius.
• * 1.1970

  Hippocrates.
• * 1.1971

  Pliny.
• * 1.1972

  The Epithets of wilde Mice describing their kindes.
• * 1.1973

  Their ••eve••al parts.
• * 1.1974

  Whether Mice engendred of the earth, can procreate other. Aelianus. Pliny.
• * 1.1975

  The damage done by wilde Field-mice.
• * 1.1976

  Strabo.
• * 1.1977

  Places of their abode.
• * 1.1978

  Driving away of these Mice
• * 1.1979

  Pliny.
• * 1.1980

  Palladius.
• * 1.1981

  Marcellus. The medicines of Field-mice. Scholiastes.
• * 1.1982

  The descripti∣on.
• * 1.1983

  The medicines of the Wood-mouse. Pliny.
• * 1.1984

  Marcellus.
• * 1.1985

  Of the name and kinde.
• * 1.1986

  Alunnus.
• * 1.1987

  Egnatius.
• * 1.1988

  Of the Mouse called Mus Napelli.
• * 1.1989

  Mice of the East.
• * 1.1990

  Egyptian Mice.
• * 1.1991

  Cyrenean Mice. Pliny.
• * 1.1992

  A wonder in the Egyptian Mice.
• * 1.1993

  Aelianus.
• * 1.1994

  Medicine by African Mice.
• * 1.1995

  Pliny.
• * 1.1996

  The Arabian Mice.
• * 1.1997

  The Armenian Mice.
• * 1.1998

  Of the Caspian Mouse.
• * 1.1999

  Brassavolus.
• * 1.2000

  Tame Musk-cats.
• * 1.2001

  Their strength, nim∣bleness, and quickness. Alex. Bene∣dictus.
• * 1.2002

  Of the Musk, and the use thereof.
• * 1.2003

  The place where the Musk groweth.
• * 1.2004

  The natural expression of Musk.
• * 1.2005

  The best musk declared by these several Countries.
• * 1.2006

  Sylvius.
• * 1.2007

  Avicenna.
• * 1.2008

  Elluchacem.
• * 1.2009

  Serap.
• * 1.2010

  The tryal of Musk.
• * 1.2011

  Simion 〈◊〉〈◊〉. Sylvius.
• * 1.2012

  Platearius.
• * 1.2013

  The preser∣ving of Musk.
• * 1.2014

  Benedictus. The adultera∣ting of Musk, and the means to descry it.
• * 1.2015

  Herbs resem∣bling Musk.
• * 1.2016

  Symeon.
• * 1.2017

  Isidorus.
• * 1.2018

  Dioscorides.
• * 1.2019

  Avicenna.
• * 1.2020

  Rasis.
• * 1.2021

  Brassavolus.
• * 1.2022

  Platearius.
• * 1.2023

  Avicenna.
• * 1.2024

  The several names.
• * 1.2025

  Plutarch.
• * 1.2026

  Divers kindes of Mules.
• * 1.2027

  Pliny.
• * 1.2028

  Aelianus.
• * 1.2029

  The generaci∣on of Bur∣dons. The parts of Mules and their colour.
• * 1.2030

  The food of Asses.
• * 1.2031

  Mizaldus. Dioscorides. The length of a Mules life.
• * 1.2032

  Aristotle. Aelianus.
• * 1.2033

  The generati∣on of Mules.
• * 1.2034

  The election of a Mare to Mules.
• * 1.2035

  Pliny.
• * 1.2036

  The choice of a Male.
• * 1.2037

  Absyrtus.
• * 1.2038

  O us. An Emblem.
• * 1.2039

  Mules engen∣der.
• * 1.2040

  A History of Mules.
• * 1.2041

  The invention of Mules. Aelianus.
• * 1.2042

  Aristotle. The quantity of a Mules foal.
• * 1.2043

  Sicknesses of Mules and their cures.
• * 1.2044

  Collumella. Rutius.
• * 1.2045

  Pelagonius
• * 1.2046

  The Epithers and conditions of Mules.
• * 1.2047

  Alunnus. The inward disposition of Mules.
• * 1.2048

  Pliny.
• * 1.2049

  Use of Mules in their several works. Cardan.
• * 1.2050

  Pliny.
• * 1.2051

  Ponzettus.
• * 1.2052

  Avicenna.
• * 1.2053

  Albertus. Aesculapius. Sextus.
• * 1.2054

  Avicenna.
• * 1.2055

  Albertus.
• * 1.2056

  Aesculapius.
• * 1.2057

  Sextus.
• * 1.2058

  Rasis.
• * 1.2059

  Kiranides.
• * 1.2060

  Pliny.
• * 1.2061

  Marcellus.
• * 1.2062

  Sextus.
• * 1.2063

  Marcellus.
• * 1.2064

  Hippocrates.
• * 1.2065

  Rasis.
• * 1.2066

  Aegineta.
• * 1.2067

  Rasis. Marcellus.
• * 1.2068

  Pliny.
• * 1.2069

  Marcellus.
• * 1.2070

  Trallianus.
• * 1.2071

  The names of this Beast.
• * 1.2072

  The descripti∣on of D. Cay.
• * 1.2073

  The meat and nature.
• * 1.2074

  Plutarch. Aelianus.
• * 1.2075

  Opptanus. Pliny. Albertus.
• * 1.2076

  Of the names and the reasons thereof.
• * 1.2077

  Stephanus. Pliny.
• * 1.2078

  The places of their abode.
• * 1.2079

  Hermolaus.
• * 1.2080

  Olaus. The several parts.
• * 1.2081

  The framing of their den.
• * 1.2082

  His prey and food.
• * 1.2083

  Agricola.
• * 1.2084

  Albertus.
• * 1.2085

  Taking and hunting of Otters.
• * 1.2086

  Albertus.
• * 1.2087

  Use of their skins.
• * 1.2088

  The several names of Pan∣thers.
• * 1.2089

  A more exact definition of Pardals and Leopards.
• * 1.2090

  Boytius.
• * 1.2091

  Pliny.
• * 1.2092

  Of the Leo∣pard.
• * 1.2093

  Albertus.
• * 1.2094

  The names in other lan∣guages.
• * 1.2095

  Evax. Sylvaticus. Albertus. Vartoman. Countries of Panthers.
• * 1.2096

  Leo Afric.
• * 1.2097

  The several parts of Pan∣thers.
• * 1.2098

  Alb▪ rtus. Pliny.
• * 1.2099

  Aristotle.
• * 1.2100

  The food of Panthers.
• * 1.2101

  Their love of spices.
• * 1.2102

  The savour or smell of Pan∣thers.
• * 1.2103

  Aristotle. Volaterranus.
• * 1.2104

  Isidorus.
• * 1.2105

  Their time of lust.
• * 1.2106

  Their love and hatred, enemies and friends.
• * 1.2107

  The descrip••i∣on of Pan∣thers.
• * 1.2108

  The taming of Panthers.
• * 1.2109

  A notable sto∣ry of a Pan∣thers love to his companion.
• * 1.2110

  The harms of Panthers.
• * 1.2111

  Leo. Afer. Albertus. Avicenna.
• * 1.2112

  Pliny. Orus.
• * 1.2113

  The terror of Panthers.
• * 1.2114

  Pliny. Rasis. Aesculapius.
• * 1.2115

  Laws against▪ Panthers.
• * 1.2116

  The nature of tamed Pan∣thers.
• * 1.2117

  The taking of Panthers.
• * 1.2118

  Dioscorides.
• * 1.2119

  Pliny. Aristotle.
• * 1.2120

  Oppianus.
• * 1.2121

  Their love of Wine.
• * 1.2122

  Use of their parts.
• * 1.2123

  Avicenna.
• * 1.2124

  Albertus.
• * 1.2125

  Rasis.
• * 1.2126

  Arcteus. Galen.
• * 1.2127

  Aelianus.
• * 1.2128

  Aeue. Silvi.
• * 1.2129

  The several names. Bellonius.
• * 1.2130

  Bellonius.
• * 1.2131

  The quils and spears.
• * 1.2132

  The den and food.
• * 1.2133

  The use of the flesh, and other parts.
• * 1.2134

  Of the several names.
• * 1.2135

  The colour and several parts.
• * 1.2136

  The use of their lowest horns.
• * 1.2137

  A preface to the succeeding story.
• * 1.2138

  That there is such a beast as the Rhino∣ceros.
• * 1.2139

  The name and reason thereof.
• * 1.2140

  Oppianus.
• * 1.2141

  The quantity and several parts.
• * 1.2142

  The several names.
• * 1.2143

  The descripti∣on of dives kinds of Sheep according to their Country. Strabo.
• * 1.2144

  The descripti∣on of the Ara∣bian sheep.
• * 1.2145

  Flocks of wilde sheep.
• * 1.2146

  Oppianus.
• * 1.2147

  The several parts of sheep.
• * 1.2148

  The food of Sheep and in∣stitution of shepheards.
• * 1.2149

  Pliny.
• * 1.2150

  Areanus.
• * 1.2151

  Oves & ca∣pras.
• * 1.2152

  The descripa••∣on of a shep∣heards care out of Vir∣gil.
• * 1.2153

  The reason why the sheep of England do not drink.
• * 1.2154

  Of the copula∣tion of Sheep.
• * 1.2155

  Aristotle. Albertus.
• * 1.2156

  Helps for the copulation of Sheep.
• * 1.2157

  Means to make the Rams get males or fe∣males.
• * 1.2158

  Albertus.
• * 1.2159

  The yeaning of Lambs. Bathius.
• * 1.2160

  Albertus.
• * 1.2161

  Custody of Ewes and young Lambs and means to encrease their milk.
• * 1.2162

  Of the winter∣ing and sta∣bling of sheep.
• * 1.2163

  Palladius. Pet. Crescent.
• * 1.2164

  The fashion of sheep-coats or stables.
• * 1.2165

  The manner how in old time they bought and sold sheep.
• * 1.2166

  The general discipline of shepheards.
• * 1.2167

  Of the diseases of Sheep.
• * 1.2168

  The original cause of scabs.
• * 1.2169

  Coelius. Herodotus.
• * 1.2170

  Of the several commodity & utility coming by Sheep, and first of their flesh.
• * 1.2171

  Of their milk.
• * 1.2172

  Columella.
• * 1.2173

  Palladius. Celsus.
• * 1.2174

  Shearing time in England.
• * 1.2175

  The value of English wool and the use thereof.
• * 1.2176

  The wool of other Coun∣tries.
• * 1.2177

  Of the colours of Wool.
• * 1.2178

  The lasting of Wool.
• * 1.2179

  The use of Sheep skins.
• * 1.2180

  Ruellius.
• * 1.2181

  Of the dung of Sheep.
• * 1.2182

  The inward qualities of Sheep and their moral uses. Hermolaus.
• * 1.2183

  Aratus.
• * 1.2184

  Love and ha∣tred of Sheep.
• * 1.2185

  Aristotle.
• * 1.2186

  Coelius.
• * 1.2187

  The several names of Rams.
• * 1.2188

  The chief of Rams for breed.
• * 1.2189

  Palladius.
• * 1.2190

  Crescentius.
• * 1.2191

  Golumella.
• * 1.2192

  Albertus. The resem∣blance betwixt the Sun and the Ram. Macrobius.
• * 1.2193

  Coelius. The sign of the Ram in the Zodiack.
• * 1.2194

  Poetical sicti∣ons & riddles.
• * 1.2195

  Didymus. Aristotle.
• * 1.2196

  The best time of copulation.
• * 1.2197

  Their rage in Ramming time.
• * 1.2198

  Martial and warlike inven∣tions called Rams.
• * 1.2199

  Moral uses of Rams horns. Aelianus.
• * 1.2200

  Plutarch.
• * 1.2201

  Coelius.
• * 1.2202

  Cardan.
• * 1.2203

  The story of Phryxus and the Ram with a golden fleece. Apollonius.
• * 1.2204

  Hermolaus.
• * 1.2205

  Apollonius. Gyraldus. The fleece of Colchis.
• * 1.2206

  Tzetzes.
• * 1.2207

  Transmutati∣on of Rams.
• * 1.2208

  Herodotus.
• * 1.2209

  Strabo.
• * 1.2210

  Sacrificing of Rams among the Genules.
• * 1.2211

  Gyraldus.
• * 1.2212

  Pliny.
• * 1.2213

  Festus.
• * 1.2214

  The several names.
• * 1.2215

  Aristotle. Aelianus. Of the meek disposition of Lambs.
• * 1.2216

  Didymus.
• * 1.2217

  Varro.
• * 1.2218

  Pliny.
• * 1.2219

  Democritus.
• * 1.2220

  Pliny.
• * 1.2221

  Galen.
• * 1.2222

  Pliny.
• * 1.2223

  Marcellus.
• * 1.2224

  Pliny.
• * 1.2225

  Marcellus.
• * 1.2226

  Dioscorides.
• * 1.2227

  Hippocrates.
• * 1.2228

  Rasis.
• * 1.2229

  Pliny.
• * 1.2230

  Marcellus.
• * 1.2231

  Hippocrates.
• * 1.2232

  Pliny.
• * 1.2233

  Albertus.
• * 1.2234

  Pliny.
• * 1.2235

  Marcellus.
• * 1.2236

  Galen.
• * 1.2237

  Pliny.
• * 1.2238

  Marcellus.
• * 1.2239

  Furnerius. Crescentien.
• * 1.2240

  Pliny.
• * 1.2241

  Marcellus.
• * 1.2242

  Dioscorides. Pliny.
• * 1.2243

  Vegetius.
• * 1.2244

  Pliny.
• * 1.2245

  Obscurus. Rasis.
• * 1.2246

  Pliny.
• * 1.2247

  Albertus.
• * 1.2248

  Pliny.
• * 1.2249

  Sylvaticus.
• * 1.2250

  Columella.
• * 1.2251

  Marcellus.
• * 1.2252

  Galen.
• * 1.2253

  Pliny.
• * 1.2254

  Serenus.
• * 1.2255

  Galen.
• * 1.2256

  Serenus.
• * 1.2257

  Pliny.
• * 1.2258

  Galen.
• * 1.2259

  Marcellus.
• * 1.2260

  Dioscorides.
• * 1.2261

  Marcellus.
• * 1.2262

  Pliny.
• * 1.2263

  Avicenna.
• * 1.2264

  Sextus.
• * 1.2265

  Marcellus.
• * 1.2266

  Marcellus.
• * 1.2267

  Sextus,
• * 1.2268

  Aesculapius.
• * 1.2269

  Marcellus.
• * 1.2270

  Pliny.
• * 1.2271

  Sextus.
• * 1.2272

  Aetius.
• * 1.2273

  Pliny.
• * 1.2274

  Hippocrates.
• * 1.2275

  Marcellus. Pliny.
• * 1.2276

  Marcellus.
• * 1.2277

  Pliny.
• * 1.2278

  Marcellus.
• * 1.2279

  Pliny.
• * 1.2280

  Bellonius.
• * 1.2281

  The several names.
• * 1.2282

  Sylvaticus.
• * 1.2283

  Alunnus. Erythraeus.
• * 1.2284

  The ••tim〈…〉〈…〉∣gy of the Greek and Latine names.
• * 1.2285

  A history of the family of Scrosa.
• * 1.2286

  Coelius. Names of men taken from Swine.
• * 1.2287

  Alex. ab Ale.
• * 1.2288

  A fiction of a Hogs will and and testament.
• * 1.2289

  The epithets of Swine.
• * 1.2290

  Countries wherein Swine do not breed.
• * 1.2291

  Pet Martyr.
• * 1.2292

  The anatomy and several parts.
• * 1.2293

  Aristotle.
• * 1.2294

  Aristotle.
• * 1.2295

  The choice or outward marks of the best Swine.
• * 1.2296

  The food of Swine.
• * 1.2297

  Nigidius.
• * 1.2298

  Pliny.
• * 1.2299

  Places of their abode.
• * 1.2300

  Varro.
• * 1.2301

  Aelianus.
• * 1.2302

  Albertus. Aelianus.
• * 1.2303

  Columella.
• * 1.2304

  The great fat∣ness of Swine.
• * 1.2305

  The meat and best manner to fatten Hogs.
• * 1.2306

  Aelianus.
• * 1.2307

  Albertus.
• * 1.2308

  Of the copu∣lation and breed of Swine.
• * 1.2309

  The times of a Sows Boaring.
• * 1.2310

  Pliny.
• * 1.2311

  Niphus.
• * 1.2312

  Aristotle.
• * 1.2313

  The number which a Sow beareth.
• * 1.2314

  The office and first instituti∣on of Swine-herds.
• * 1.2315

  Columella. Palladius.
• * 1.2316

  Pliny.
• * 1.2317

  Festus.
• * 1.2318

  Abnezoor.
• * 1.2319

  The nature of this beast. Adamantius Pliny.
• * 1.2320

  Aelianus.
• * 1.2321

  Horus.
• * 1.2322

  Calcagninus. Varro. Pliny. Sextus.
• * 1.2323

  Xenophon.
• * 1.2324

  Coelius.
• * 1.2325

  Gillius.
• * 1.2326

  Erasmus. Macrobius.
• * 1.2327

  Vobiscus.
• * 1.2328

  Palladius.
• * 1.2329

  The use of their skins.
• * 1.2330

  Theophrastus.
• * 1.2331

  Tuss. Husb.
• * 1.2332

  Pliny. Aelianus.
• * 1.2333

  Aetius.
• * 1.2334

  Marcellus.
• * 1.2335

  Aelianus.
• * 1.2336

  Galen.
• * 1.2337

  Marcellus.
• * 1.2338

  Pliny.
• * 1.2339

  The Epithets.
• * 1.2340

  Of the wilde Boars parts and other acci∣dents.
• * 1.2341

  Oppianus. Gillius.
• * 1.2342

  The places of their abode.
• * 1.2343

  The generati∣on of wilde Swine.
• * 1.2344

  The fight of Boars.
• * 1.2345

  Swimming of Boars.
• * 1.2346

  Of the hunting of wilde Boars.
• * 1.2347

  Politick means to take Boars.
• * 1.2348

  Men that have perished by Boars in hunt∣ing.
• * 1.2349

  Pliny. Marcellus.
• * 1.2350

  Sextus.
• * 1.2351

  Sextus.
• * 1.2352

  Marcellus.
• * 1.2353

  The names of Tigers.
• * 1.2354

  Of the Riv〈…〉〈…〉 Tigris.
• * 1.2355

  Countries breeding Ti∣gers.
• * 1.2356

  Quantity of Tigers.
• * 1.2357

  The several parts.
• * 1.2358

  Oppianus.
• * 1.2359

  The Epithes▪
• * 1.2360

  Their food.
• * 1.2361

  A history.
• * 1.2362

  Their copula∣tion and gene∣rarion.
• * 1.2363

  The taking and killing of Tigers. Plutarch. Calistenes.
• * 1.2364

  Philostratus.
• * 1.2365

  Eating of Ti∣gers.
• * 1.2366

  Many beasts with horns, improper••y called Uni∣corns. Solinus. Aelianus. Oppianus.
• * 1.2367

  Whether there be any Uni∣corns in the World.
• * 1.2368

  The Hebrew names in Scri∣pture prove Unicorns.
• * 1.2369

  The kindes of Unicorns.
• * 1.2370

  Countries of Unicorns.
• * 1.2371

  The use of a Unicorns horn.
• * 1.2372

  O••her di••∣cou••s••s of the horn.
• * 1.2373

  Philes.
• * 1.2374

  Gerbellius. A second Hi∣story of a Uni∣corns born.
• * 1.2375

  A third Histo∣ry of a Uni∣corns horn.
• * 1.2376

  Another de∣scription of the Unicorn.
• * 1.2377

  Of adulterated Unicorns horns.
• * 1.2378

  Of the Uni∣corns horns found in ••olo∣nia.
• * 1.2379

  The natural properties of Unicorns.
• * 1.2380

  Philes. Aelianus.
• * 1.2381

  The taking of Unicorns.
• * 1.2382

  Albertus. Alunnus. Tzetzes.
• * 1.2383

  The several names.
• * 1.2384

  The several parts.
• * 1.2385

  Places of their abode.
• * 1.2386

  Countreys of their breed.
• * 1.2387

  Their stature.
• * 1.2388

  Use of their parts.
• * 1.2389

  Histories of other wilde Oxen.
• * 1.2390

  Aelianus.
• * 1.2391

  Leo African.
• * 1.2392

  Pliny.
• * 1.2393

  Strabo. Paul: Venet.
• * 1.2394

  Aelianus.
• * 1.2395

  Pliny.
• * 1.2396

  Aristotle.
• * 1.2397

  Silvaticus.
• * 1.2398

  Scopa.
• * 1.2399

  Albertus.
• * 1.2400

  Niphus. The etymolo∣gy of Weasels.
• * 1.2401

  The epithets, colour, and se∣veral parts.
• * 1.2402

  Of the Lem∣mar.
• * 1.2403

  Places of their abode.
• * 1.2404

  Their copula∣tion and con∣ception.
• * 1.2405

  The significa∣tion of a Wea∣sels occurrence.
• * 1.2406

  Ʋ••sinus.
• * 1.2407

  Aetius.
• * 1.2408

  Avicenna.
• * 1.2409

  Theophrastus.
• * 1.2410

  Dioscorides.
• * 1.2411

  Galen.
• * 1.2412

  Pliny.
• * 1.2413

  Albertus.
• * 1.2414

  Serenus.
• * 1.2415

  Myrepsus.
• * 1.2416

  Pliny.
• * 1.2417

  Galen.
• * 1.2418

  Dioscorides.
• * 1.2419

  Rasis.
• * 1.2420

  Archigenes.
• * 1.2421

  Isidorus.
• * 1.2422

  Galen.
• * 1.2423

  Sextus.
• * 1.2424

  Pliny.
• * 1.2425

  Kiranides.
• * 1.2426

  Aeginetta.
• * 1.2427

  Avicenna.
• * 1.2428

  Aelianus.
• * 1.2429

  The severall names. Aesculopius.
• * 1.2430

  The notation of Lupus and Lycos.
• * 1.2431

  Named apella∣tives derived from a Wolf.
• * 1.2432

  Countreys breeding Wolves.
• * 1.2433

  The severall kindes of Wolves.
• * 1.2434

  Oppianus.
• * 1.2435

  Wolves are not wilde Dogs.
• * 1.2436

  The voices of Wolfs.
• * 1.2437

  The several parts.
• * 1.2438

  Coelius. Stumpsius.
• * 1.2439

  The meat and voracity of Wolfs.
• * 1.2440

  Aelianus. Philes.
• * 1.2441

  Albertus.
• * 1.2442

  Textor. Albertus.
• * 1.2443

  Aelianus.
• * 1.2444

  The harm of Wolfs.
• * 1.2445

  Orus.
• * 1.2446

  A history.
• * 1.2447

  Men destroyed by Wolls.
• * 1.2448

  C••lius. Tzetzes.
• * 1.2449

  The taking of Wolfs, and the reward of the hunters.
• * 1.2450

  Divers policies and inventi∣ons to take Wolfs.
• * 1.2451

  Poysoning of Wolves.
• * 1.2452

  The enemies of Wolves.
• * 1.2453

  Their copula∣lation and pro∣creation.
• * 1.2454

  The Epithets and natural disposition.
• * 1.2455

  The apology of Wolves and Lambs.
• * 1.2456

  The particu∣lar disposition of Wolves.
• * 1.2457

  Of tamed Wolves.
• * 1.2458

  Albertus.
• * 1.2459

  The Wolf hath no friend but the Parrot.
• * 1.2460

  Bellonius.
• * 1.2461

  And. Bellu.
• * 1.2462

  Arrian.
• * 1.2463

  Pliny. Sextus.
• * 1.2464

  Blondus.
• * 1.2465

  Avicen.
• * 1.2466

  Dioscorides.
• * 1.2467

  Galen. Pliny.
• * 1.2468

  Sylvius. Albertus.
• * 1.2469

  Rasis.
• * 1.2470

  Marcellus.
• * 1.2471

  Galen.
• * 1.2472

  Avicenna.