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

Of the WINGED DRAGON.

THere be some Dragons which

[illustration]

have wings and no feet, some again have both feet and wings, and some neither feet nor wings, but are only distinguished from the common sort of Serpents by the combe growing upon their heads, and the beard under their cheeks.

Saint Augustine saith, that Dra∣gons abide in deep Caves and hollow places of the earth, and that some-times when they perceive moistnes in the air, they come out of their holes, & beating the air with their wings, as it were with the strokes of Oars, they forsake the earth and flie aloft: which wings of theirs are of a skinny substance, and very voluble, and spreading themselves wide, according to the quantity and largenesse of the Dragons body, which caused Lucan the Poet in his verses to write in this manner following:

Vos quo{que} qui cunctis innoxia numina terris Serpitis, aurato nitidi fulgore Dracones, Pestiferos ardens facit Africa: ducitis altum Aera cum pennis, &c.—

In English thus;

You shining Dragons creeping on the earth, Which fiery Africk holds with skins like gold, Yet pestilent by hot infecting breath: Mounted with wings in th' air we do behold.

The Inhabitants of the Kingdom of Georgia, once called Media, do say that in their Vallies there are divers Dragons which have both wings and feet, and that their feet are like unto the feet of Geese. Besides, there are Dragons of sundry colours, for some of them are black, some red, some of an ash-colour, some yellow, and their shape and outward appearance very beautiful, according to the verses of Nicander.

••or〈…〉〈…〉u apparet species pulchro illius ore, Triplice conspicui se produni ordine dentes, Magna sub egregia scintillant lumina fronte, Tincta{que} felle tegunt imum palearia mentum.

Which may be Englished thus;

Their form of presence outwardly appears All beautiful, and in their goodly mouth Their teeth stand double, all one within another: Conspicuous order so doth bewray the truth. Ʋnder their brows, which are both great and wide, Stand twinckling eyes, as bright as any star, With red galls tincture are their dewlaps dyed, Their chinor under-chap to cover far.

Gillius, Pierius, and Grevinus, following the authority of this Poet, do affirm that a Dragon is of a black colour, the belly somewhat green, and very beautiful to behold, having a treble row of teeth in their mouths upon every jaw, and with most bright and cleer seeing eyes, which caused the Poets to faign in their writings, that these Dragons are the watchfull keepers of Treasures. They have also two dewlaps growing under their chin, and hanging down like a beard, which are of a red colour: their bodies are set all over with very sharp scales, and over their eyes stand certain flexible eye-lids. When they gape wide with their mouth, and thrust forth their tongue, their teeth seem very much to resemble the teeth of wilde Swine: And their necks have many times grosse thick hair growing upon them, much like unto the bristles of a wilde Boar.

Their mouth, (especially of the most tameable Dragons) is but little, not much bigger then a pipe, through which they draw in their breath, for they wound not with their mouth, but with their tails only beating with them when they are angry. But the Indian, Aethiopian, and Phrygian Dragons, have very wide mouths, through which they often swallow in whole fowls and beasts. Their tongue is cloven as if it were double, and the Investigators of nature do say, that they have fifteen teeth of a side. The males have combes on their heads, but the females have none, and they are likewise distin∣guished by their beards.

They have most excellent senses both of seeing and hearing, and for this cause their name Drakon cometh of Derkein, and this was one cause why Jupiter the Heathens great God, is said to be meta∣morphosed into a Dragon, whereof their flyeth this tale: when he fell in love with Proserpina, he ra∣vished her in the likenesse of a Dragon, for he came unto her and covered her with the spires of his body; and for this cause the people of Sabazii did observe in their mysteries or sacrifices the shape of a Dragon rowled up within the compasse of his spires: so that as he begot Ceres with childe in the likenesse of a Bull, he likewise deluded her daughter Proserpina in the likenesse of a Dragon; but of these transmutations we shall speak more afterwards, and I think the vanity of these took first ground from the Africans, who believe that the original of Dragons took beginning from the unnatural conjunction of an Eagle and a she Wolf. And so they say that the Wolf growing great by this con∣ception, doth not bring forth as at other times, but her belly breaketh and the Dragon cometh out, who in his beak and wings resembleth the Dragon his father, and in his feet and tail, the Wolf his mother, but in the skin neither of them both: but this kinde of fabulous generation is already sufficiently confuted. Their meats are fruits and herbs, or any venomous creature, therefore they live long without food, and when they eat, they are not easily filled. They grow most fat by eating of egges, in devouring whereof they use this Art, if it be a great Dragon, he swalloweth it up whole, and then rowleth himself, whereby he crusheth the egges to pieces in his belly, and so nature casteth out the shells, and keepeth in the meat. But if it were a young Dragon, as if it be a Dragons whelp, he taketh the egge within the spire of his tail, and so crushed it hard, and holdeth it fast, untill his scales open the shell like a knife then sucketh he out of the place opened all the meat of the egg. In like sort do the young ones pull off the feathers from the fowls which they eat, and the old ones swallow them whole, casting the feathers out of their bellies again.

The Dragons of Phrygia when they are hungry, turn themselves towards the West, and gaping wide, with the force of their breath do draw the Birds that flie over their heads into their throats, which some have thought is but a voluntary lapse of the Fowls, to be drawn by the breath of the Dragon, as by a thing they love, but it is more probable, that some vaporous and venomous breath is sent up from the Dragon to them, that poysoneth and infecteth the air about them, whereby their senses are taken from them, and they astonished fall down into his mouth. But if it fortune the Dragons finde not food enough to satisfie their hunger, then they hide themselves until the people be returned from the market, or the heard-men bring home their flocks, and upon a sudden they devour either Men or Beasts, which come first to their mouths: then they go again and hide themselves in their dens and hollow Caves of the earth, for their bodies being exceeding hot, they very seldom come out of the cold earth, except to seek meat and nourishment. And because they live only in the hottest Countries, therefore they commonly make their lodgings neer unto the wa∣ters, or else in the coldest places among the rocks and stones.

They greatly preserve their health (as Aristotle affirmeth) by eating of wilde Lettice, for that they make them to vomit, and cast forth of their stomach whatsoever meat offendeth them, and they are most specially offended by eating of Apples, for their bodies are much subject to be filled with winde, and therefore they never eat Apples, but first they eat wilde Lettice. Their sight also (as Plutarch saith) doth many times grow weak and feeble, and therefore they renew and recover the same again by rubbing their eyes against Fennel, or else by eating of it.

Their age could never yet be certainly known, but it is conjectured that they live lon••▪ and in great health, like to all other Serpents, and therefore they grow so great. They do not only live on the land, as we have said already, but also swim in the water, for many times they take the Sea in Aethiopia, four or five of them together, folding their tails like hurdles, and holding up their heads, so swim they over to seek better food in Arabia.

We have said already, that when they set upon Elephants, they are taken and killed of men: now the manner how the Indians kill the Mountain Dragons is thus; they take a garment of Scarlet, and picture upon it a charm in golden letters, this they lay upon the mouth of the Dragons den, for with the red colour and the gold, the eyes of the Dragon are overcome, and he falleth asleep, the Indians in the mean season watching, and muttering secretly words of Incantation; when they per∣ceive he is fast asleep, suddenly they strike off his neck with an Ax, and so take out the balls of his eyes, wherein are lodged those rare and precious stones which contain in them vertues unutterable, as hath been evidently proved by one of them, that was included in the Ring of Gyges. Many times it falleth out, that the Dragon draweth in the Indian both with his Ax and Instruments into his den, and there devoureth him, in the rage whereof, he so beateth the Mountain that it shaketh. When the Dragon is killed, they make use of the skin, eyes, teeth, and flesh; as for the flesh, it is of a vitrial or glassie colour, and the Aethiopians do eat it very greedily, for they say it hath in it a refrigerative power. And there be some which by certain inchanting verses do tame Dragons, and rideth upon their necks, as a man would ride upon a Horse, guiding and governing them with a bridle.

Now because we have already shewed, that some Dragons have wings, lest it should seem uncredi∣ble, as the foolish world is apt to believe no more then they see, I have therefore thought good to add in this place, a particular relation of the testimonies of sundry learned men, concerning these winged Serpents or Dragons. First of all Megasthenes writeth, that in India there be certain flying Serpents, * 1.1 which hurt not in the day, but in the night time, and these do render or make a kinde of urine, by the touching whereof, all the parts of mortal creatures do rot away. And there is a Mountain which divideth a sunder the Kingdom of Narsinga from Alabaris, wherein be many winged Serpents sitting upon trees, which they say poyson men with their breath. There be many pestilent winged * 1.2 Serpents which come out of Arabia every year by troups into Egypt, these are destroyed by a certain black Bird called Ibis, who fighteth with them in the defence of that Countrey where she liveth, so that there lie great heaps of them many times destroyed upon the earth by these Birds, whose bodies may be there visibly seen to have both wings and legs, and their bones being of great quantity and stature, remain unconsumed for many years after. These kinde of Serpents or Dragons, covet to keep about Trees of Frankincense which grow in Arabia, and when they are driven away from thence with the fume or smoak of Stirax, then they flie (as is aforesaid) into Egypt, and this is to be considered, that if it were not for this Stirax, all that Countrey would be consumed with Dragons.

Neither have we in Europe only heard of Dragons and never seen them, but also even in our own Country, there have (by the testimony of sundry Writers) divers been discovered and killed. And first * 1.3 of all, there was a Dragon or winged Serpent brought unto Francis the French King, when he lay at Sancton, by a certain Countreyman, who had slain the same Serpent himself with a Spade, when it set upon him in the fields to kill him. And this thing was witnessed by many learned and credible men which saw the same: and they thought it was not bred in that Countrey, but rather driven by the winde thither from some forain Nation. For France was never known to breed any such Monsters. Among the Pyrenes also, there is a cruel kinde of Serpent, not past four foot long, and as thick as a mans arm, out of whose sides grow wings much like unto gristles.

Gesner also saith, that in the year of our Lord 1543. there came many Serpents both with wings and legs into the parts of Germany neer Stiria, who did bite and wound many men incurably. Cardan also describeth certain Serpents with wings, which he saw at Paris, whose dead bodies were in the hands of Gulielmus Musicus, he saith that they had two legs and small wings, so that they could scarce flie, the head was little, and like to the head of a Serpent, their colour bright, and without hair or feathers, the quantity of that which was greatest, did not exceed the bignesse of a Cony, and it is said they were brought out of India. Besides, a further confirmation of these Beasts, there * 1.4 have been noted in all ages; for it is written in the Roman Chronicles, the times of their apparition and manifestation.

When the River of Tiber over-flowed above the banks, then were many Serpents discovered, and many Dragons, as in the time of Mauritius the Emperor, at what time a Dragon came along by the City of Rome, upon the waters in the sight of all men, and so passed to the Sea: after which prodi∣gy, there followed a great mortal pestilence. In the year 1499. the 26. day of May, there came a * 1.5 Dragon to the City of Lucerne, which came out of the Lake through Rusa, down along the River, many people of all sorts beholding the same.

There have been also Dragons many times seen in Germany, flying in the air at mid-day, and signi∣fying great and fearful fires to follow, as it happened neer to the City called Niderburge, neer to the shore of the Rhene, in a marvellous clear Sun-shine day, there came a Dragon three times successively together in one day, and did hang in the air over a Town called Sanctogoarin, shaking his tail over that Town every time: it appeared visibly in the sight of many of the Inhabitants, and after∣wards it came to passe, that the said Town was three times burned with fire, to the great harm and

undoing of all the people dwelling in the same: for they were not able to make any resistance to quench the fire, with all the might, Art, and power that they could raise. And it was further ob∣served, that about that time there were many Dragons seen washing themselves in a certain Foun∣tain or Well neer the Town, and if any of the people did chance to drink of the water of that Well, their bellies did instantly begin to swell, and they dyed as if they had been poysoned. Whereupon it was publiquely decreed, that the said Well should be filled up with stones, to the intent that ne∣ver any man should afterwards be poysoned with that water; and so a memory thereof was con∣tinued, and these things are written by Justinus Goblerus, in an Epistle to Gesner, affirming that he did not write faigned things, but such things as were true, and as he had learned from men of great honesty and credit, whose eyes did see and behold both the Dragons, and the mishaps that follow∣ed by fire.

When the body of Cleomenes was crucified, and hung upon the Crosse, it is reported by them that were the watch-men about it, that there came a Dragon and did winde it self about his body, and with his head covered the face of the dead King, oftentimes licking the same, and not suffering any Bird to come neer and touch the carkasse. For which cause there began to be a reverent opinion of divinity attributed to the King, until such time as wise and prudent men, studious of the truth, found out the true cause hereof. For they say that as Bees are generated out of the body of Oxen, and Drones of Horses, and Hornets of Asses: so do the bodies of men ingender out of their marrow a Serpent, and for this cause the Ancients were moved to consecrate the Dragon to Noble-spirited men, and therefore there was a monument kept of the first Africanus, because that under an Olive planted with his own hand, a Dragon was said to preserve his ghost.

But I will not mingle fables and truths together, and therefore I will reserve the moral discourse of this Beast unto another place; and this which I have written, may be sufficient to satisfie any rea∣sonable man, that there are winged Serpents and Dragons in the world. And I pray God that we never have better arguments to satisfie us, by his corporal and lively presence in our Countrey, lest some great calamity follow thereupon. Now therefore we will proceed to the love and hatred of this Beast, that is observed with man and other creatures.

And first of all, although Dragons be natural enemies to men, like unto all other Serpents, yet many times (if there be any truth in story) they have been possessed with extraordinary love, both to men, women and children, as may appear by these particulars following. There was one Aleva a Thessallan Neatherd, which did keep Oxen in Ossa, hard by the Fountain Hemonius, there was a Dra∣gon fell in love with this man, for his hair was as yellow as any gold, unto him for his hair did this Dragon often come, creeping closely as a Lover to his Love: and when he came unto him, he * 1.6 would lick his hair and face so gently, and in so sweet a manner, as the man professed he never felt the like, so as without all fear he conversed with him, and as he came, so would he go away again, never returning to him empty, but bringing some one gift or other, such as his nature and kinde could lay hold on.

There was a Dragon also which loved Pindus the son of Macedo King of Emathia: This Pindus ha∣ving many Brothers most wicked and lewd persons, and he only being a valiant man of honest dispo∣sition, having likewise a comely and goodly personage, understanding the treachery of his Brethren against him, bethought himself how to avoid their hands and tyranny. Now forasmuch as he knew that the Kingdom which he possessed, was the only mark they all shot at, he thought it better to leave that to them, and so to rid himself from envy, fear, and peril, then to embrew his hand in their bloud, or to lose his life and Kingdom both together. Wherefore he renounced and gave over the government, and betook himself to the exercise of hunting, for he was a strong man, fit to combate with wilde Beasts, by destruction of whom, he made more room for many men upon the earth, so that he passed all his days in that exercise. It hapned on a day that he was hunting of a Hind-calf, and spurring his Horse with all his might and main in the eager persuit thereof, he rode out of the sight of all his company, and suddenly the Hind-calf leaped into a very deep Cave, out of the sight of Pindus the Hunter, and so saved himself. Then he alighted from his Horse, and tyed him to the next Tree, seeking out as diligently as he could for a way into the Cave, whereinto the Hind-calf had leaped: and when he had looked a good while about him, and could finde none, he heard a voyce speaking unto him, and forbidding him to touch the Hind-calf, which made him look about again, to see if he could perceive the person from whom the voyce proceeded, but espying none, he grew to be afraid, and thought that the voyce proceeded from some other greater cause, and so leaped upon his Horse hastily, and departed again to his fellows. The day after he re∣turned to the same place, and when he came thither, being terrified with the remembrance of the former voyce, he durst not enter into the place, but stood there doubting and wondering with himself, what Shepheards or Hunters, or other men might be in that place to diswarn him from his game, and therefore he went round about to seek for some, or to learn from whence the voyce pro∣ceeded. While he was thus seeking, there appeared unto him a Dragon of a great stature, creep∣ing upon the greatest part of his body, except his neck and head lifted up a little, and that little was as high as the stature of any man can reach, and in this fashion he made toward Pindus, who at the first sight was not a little afraid of him, but yet did not run away, but rather gathering his wits together, remembred that he had about him Birds, and divers parts of Sacrifices, which instantly he gave unto the Dragon, and so mitigated his fury by these gifts, and as it were with a royal feast, changed the cruel nature of the Dragon into kinde usage. For the Dragon being smoothed over with

these gifts, & as it were overtaken with the liberality of Pindus, was contented to forsake the old place of his habitation, and to go away with him. Pindus also being no less glad of the company of the Dra∣gon, did daily give unto him the greatest part of his hunting, as a deserved price and ransome of his life, and conquest of such a Beast. Neither was he unrequited for it, for Fortu••e so favoured his game, that whether he hunted fowls of the air, or beasts of the earth, he still obtained and never mis∣sed. So that his fame for hunting procured him more love and honor, then ever could the Imperial Crown of his Countrey. For all young men desired to follow him, admiring his goodly personage and strength, the Virgins and Maids falling in love, contended among themselves who should mar∣ry him: the wives forsaking their husbands, contrary to all womanly modesty, rather desired his company then the society of their husbands, or to be preferred among the number of the Goddesses. Only his Brethren inraged against him, sought all means to kill and destroy him. Therefore they watched all opportunities, lying in continual ambush where he hunted to accomplish their accursed enterprise, which at last they obtained: for as he followed the game, they enclosed him in a nar∣row straight neer to a Rivers side, where he had no means to avoid their hands, they and their com∣pany being many, and he alone, wherefore they drew out their swords and slew him. When he saw no remedy but death, he cryed out aloud for help, whose voyce soon came to the ears of the watchful Dragon, (for no Beast heareth or seeth better) out he cometh from his den, and finding the murtherers standing about the dead body, he presently surprized and killed them, so revenging the quarrel of Pindus, and then fell upon the dead body of his friend, never forsaking the custody thereof, until the neighbours adjoyning to the place, taking knowledge of the fact, came to bury the bodies. But when they came and saw the Dragon among them, they were afraid, and durst not come neer, but stood afar off, consulting what to do; till at last they perceived that the Dragon began to take knowledge of their fear, who with an admirable curtesie of nature, perceiving their mourning and lamentation for their dead friend, and withall, their abstinence from approach∣ing to execute his exequies, or funerals, began to think that he might be the cause of this their terror, and far standing off from the dead bodies, wherefore he departed, taking his farewell of the body which he loved, and so gave them leave by his absence, to bestow upon him an honourable bu∣rial, which they performed accordingly, and the River adjoyning, was named by the name of Pin∣dus-death.

By which story may appear, that these savage Dragons are made loving and tame to men, by good turns and benefits bestowed upon them, for there is no nature which may not be overcome by kinde∣nesse. And yet I may not leave this matter thus, nor from these two examples alone, conclude the practise and possibility of love betwixt Men and Dragons: I will therefore add some three or four examples more.

There was a Dragon the lover of Aetholis (as Plutarch writeth) who came unto her every night, and did her body no harm, but gently sliding over her, played with her till morning, then also would he depart away assoon as light appeared, that he might not be espyed. The Maidens friends came to the knowledge hereof, and so removed her far away, to the intent the Dragon might come no more at her: and thus they remained asunder a great while, the Dragon earnestly seeking for the Maiden, wandered far and neer to finde her out. At last he met with her, and not saluting her gently * 1.7 as he was wont, flew upon her, binding her hands down with the spire of his body, hissing softly in her face, and beating gently with his tail her back-parts, as it were taking a moderate revenge upon her, for the neglect of his love by her long absence.

Another like story unto this is reported by Aelianus, of a great Dragon which loved a fair Wo∣man, beloved also of a fair Man, the Woman oftentimes did sleep with this Dragon, but not so wil∣lingly as with the Man: wherefore she forsook the habitation of her place for a month, and went away where the Dragon could not find her, thinking that her absence might quench his desire. But he came often to the place where he was wont to meet with the woman, and not finding her, returned quietly back again, and came again another time: at last he grew suspicious, and like a lover failing in his expectation, grew very sorrowful, and so continued till the month was exspired, every night vi∣siting the accustomed place. At last the woman returned, and the Dragon presently met with her, and in an amorous fashion, full of suspicion and jealousie, winding about her body, did beat her as you have heard in the former story: and this (saith Aelianus) happened in Judea, in the days of He∣red the King.

There was a little Dragon-whelp bred in Arcadia, and brought up familiarly with a little boy from his infancy, until the Boy became a young Man, and the Dragon also became of great stature, so that one of them loved another so well as Man and Beast could love together, or rather two play-fellows from the Cradle. At last the friends of the Boy seeing the Dragon grow so great in so short a space, began to be suspicious of him; whereupon they took the bed wherein the Boy and the Dragon were lodged, and carryed the same into a far remote place of Woods and Wildernesse, and there set down the bed with the Boy and the Dragon together. The boy after a little while returned, and came home again to his friends; the Dragon wandered up and down in the Woods, feeding upon herbs and poyson, according to his nature, and never more cared for the habitation of men, but rested contented with a solitary life. In the length of time it came to passe that the boy grew to be a perfect man, and the Dragon also remained in the Wood, and although absent one from the other, yet mu∣tually loving as well as ever. It hapned that this young man travelled through that place where the Dragon was lodged, and fell among theeves, when the young man saw their swords about his ears▪

he cryed out, and the Dragons den being not far off, his cry came to the Dragons ears, who instantly knowing the voyce of his play-fellow, answered the same with another, at whose hissing the theeves grew afraid, and began to run away, but their legs could not carry them so fast, as to escape the Dra∣gons teeth and claws; for he came speedily to release his friend, and all the theeves that he could find, he put to cruel death, then did he accompany his friend out of the place of peril, and returned back again to his den, neither remembering wrath, for that he was exposed to the Wildernesse, and there left by his play-fellow, nor yet like perverse men, forsaking their old friend in danger.

They that desire to read more of this subject, shall finde store of examples in Aelianus his sixt and thirteen Books. To conclude, when Messalina the wife of Claudius, did send certain men to take away the life of Nero, who was a rival of Britannicus; it is said that when they had him in their hands to * 1.8 strangle him, a Dragon appeared out of the earth, or floor of the chamber, and did so terrifie these hangmen, that they ran away and spared Neroes life. By which example, another example of piety in Dragons is observed.

Again, Telephus ignorantly lying with his mother, had committed incest with her, had not a Dra∣gon by divine providence come and parted them asunder: therefore Draconi similis est virtus indaga∣trix quae diligenter omnia perscrutatur, rimatur{que} studiosissimè, the vertue of discretion or perfect knowledge, is like a Dragon, which diligently searcheth all things, and studiously looketh into every chink: so did this Dragon preserve the chastity of the mother and the son, when they ignorantly and in the dark had defiled each other, but for his appearance and demonstration. I will add but this one example more of their love of chastity in men and women.

In Lavinium there was a great holy Wood, neer unto which stood a Temple of Juno, in that wood there was a great deep den of a Dragon, unto the which Dragon the Virgins came every year be∣ing blinde-folded with clowts, and carrying Marchpanes in their hands: When they entred the Wood, there was a certain spirit (as it was said) without offence did lead them to the den of the Dragon, and so every one of the Virgins did severally offer up their Marchpanes to the Dragon: the Dragon received the Marchpane at the hand of every pure Virgin and unspotted, but if they were defiled, and held only the name of Virgins, then the Dragon refused the Marchpane, and therefore they were all examined at their coming forth, that those which had lost their Vir∣ginity might be punished by the Law. And by this story, (although none but Heathens will believe it to be true, because it is a fable meerly invented to defend Idolatry, which with my soul and spirit I do detest) yet I may collect thus much as a moral out of a fable, that Dragons in ancient time did honor Virginity. And thus seeing they neither love, nor are beloved of any other creature, I will here leave to talk of their love and friendship, and passe on to their hatred and ad∣versaries.

The examples before expressed being all extraordinary and beside nature, do not conclude, but that there is an ordinary hatred betwixt Men and Dragons, and therefore in the discourse of their enemies, Men must have the first place, as their most worthy adversary, for both Dragons have pe∣rished by Men, and Men by Dragons, as may appear by these stories following. When the Region of Helvetia began first to be purged from noysome Beasts, there was a horrible Dragon found neer a Countrey Town called Wilser, who did destroy all men and beasts that came within his danger in the time of his hunger, insomuch that that Town and the fields there to adjoyning, was called Dedwiler, that is, a Village of the Wildernesse, for all the people and Inhabitants had forsaken the same, and fled to other places.

There was a man of that Town whose name was Winckelriedt, who was banished for man-slaugh∣ter, * 1.9 this man promised if he might have his pardon, and be restored again to his former Inheritance, that he would combate with that Dragon, and by Gods help destroy him: which thing was granted unto him with great joyfulnesse. Wherefore he was recalled home, and in the presence of many people went forth to fight with the Dragon, whom he slew and overcame, whereat for joy he lifted up his sword imbrued in the Dragons bloud, in token of victory, but the bloud distilled down from his sword upon his body, and caused him instantly to fall down dead. And thus this noble Conquer∣or, a man worthy to be remembred in all ages and Nations, who had strength to kill the Dragon be∣ing alive, yet had no power to resist the venom of his bloud, he being dead. But had it not been that his hand had been before imbrewed in the bloud of a man, I do not believe that the bloud of a Dragon could have fallen so heavy upon him. But this is the judgement of GOD, either to punish murder in the same kinde, or elso to teach us, that we should not rejoyce in our own merits, left God see it and be angry. For our Saviour Christ forbade his Disciples that they should rejoyce that the Devils were subject to them; and therefore much lesse may we poor creatures rejoyce for over∣coming men or beasts.

And yet one thing more is to be considered in the death of this man, who was banished for killing a man, and was pardoned for killing a Dragon, and yet killed by the Dragon after the Dragon was slain. Thus bloud was the sin because it brought death, & death again brought bloud to be the reven∣ger of the first, that the bloud of man might be washed away with the bloud of man, and the bloud of a Serpent coming betwixt. And thus I may truly say as the Christian Poet saith in another case, Sanguine succrevit, sanguine finis erit, as it grew, so shall it end in bloud.

In the days of Philip King of Macedon, there was a way into a Mountain of Armenia, over which * 1.10 the King had prayed, that never man might go but he might die: wherefore Socrates, to try the effect of the Kings prayer, set his Optick Philosophical glasse that he might see what was

in that way, and presently he perceived two great Dragons, who coming out of their dens, did in∣fect the air there abouts with a pestilent evaporation of their own breath. This he declared to the King, who for the revocation of his own prayer, armed divers men to go out against them and kill them: who likewise performed the same, and so cleared the way from that annoyance. And thus we see another story of Dragons slain by men.

Hereunto may be added, how Hercules, when he was a childe in his cradle, slew two Dragons, as Pindarus relateth. And the Corcyreans did worship Diomedes for killing of a Dragon. Donatus a holy Bi∣shop in Germany, finding a Dragon to lie secretly hid beside a bridge, killing Men, Oxen, Horse, Sheep, and Goats, he came boldly unto him in the name of Christ, and when the Dragon opened his mouth to devour him, the holy Bishop spitting into his mouth killed him.

When Orpheus was in hawking, and while he intended his sport, suddenly a Dragon set upon him, but his hawking Spaniels or Dogs released him of that Danger, for they tore the Dragon in pieces. Many such other stories I could relate, but I spare them here, because I have handled them in the beginning of this story: and so I passe over the slaughter of Dragons by Men, and come to the slaughter of ••en by Dragons, which are briefly these that follow.

Petrus Damianus declareth of a certain husband-man, who rising early in the morning, and travel∣ling by the way side, saw a great Dragon lie still upon the earth without motion, he being weary, thought him to be a trunck of some tree, wherefore he sate down upon him, & the beast endured him a little while, but at the last he turned his head in anger, and swallowed him up. After that the Grae∣cians faigned as though they would go away from Troy, and Sinon the Traytor was received by the Trojans into the City, there were two Dragons which slew the sons of Laocoon as they landed in the Island Porcy, Caribeae, and Chalidnae, which is thus described by Virgil;

At gemini lapsu delubra ad summa Dracones Effugiunt, saevae{que} petunt Tritonidos arcem, Sub pedibusque Deae clypeique sub orbe teguntur: Tum verò tremefacta novus per pectora cunctis Insinuat pavor, & scelus expendisse merentem Laocoonta ferunt, sacrum qui cuspide rob••r Laeserit, &c.—

Which may be Englished thus;

Two Dragons si de, and to the top of Temple flie, Making their way unto the fort of Trit••ns feirce, Ʋnder the Goddesse feet and shield, in circle down they lie, What fear did mortal breast possesse then cannot I rehearse: For then Laocoon did begin to think on's former sin, When he did harm the sacred thing by thrusting spear within.

About the Temple of Jupiter Nemeus, there is a Grove of Cypresse trees, among which there is a place wherein a Dragon did destroy Opheltes, when he was laid under a green bush by his Nurse. There is a proverb, Bonos viros vel à mure morderi, malis ne Draconem dentes audere admoliri: that is to say, every Mouse will bite a good man, but evill men are not touched with the teeth of Dragons.

Alciatus hath a pretty Emblem, whose title is, Ex arduis perpetuum nomen, from difficult things and great labours, ariseth immortal fame: wherein he pictureth a Dragon following young Spar∣rows to take and eat them. His verses in Latine are these:

Crediderat platani ramis sua pignora passer. Et bene, ni saevo visa Dracone for ent. Clutiit hic pullos omnes, miseram{que} parentem Saxeus & tali dignus obire neoe. Haec nisi mentitur Chalcas, monimenta laboris Sunt longi, cujus fama perennis eat.

Which may be thus Englished;

To Plantain-leaves the Sparrow did her young commit, And safe enough, had not the Dragon them espyed, He eat the young ones all, the dam with sons destroyd, Well worthy such a death, of life to be deuyed; This is by Chalcas said, a type of labour long, Whose fame eternal lives in every tongue.

There be certain beasts called Dracontopides, very great and potent Serpents, whose faces are like to the faces of Virgins, and the residue of their body like to Dragons. It is thought that such a one was the Serpent that deceived Eve, for Beda saith, it had a Virgins countenance, and therefore the woman seeing the likenesse of her own face, was the more easily drawn to believe it: into the which when the Devil had entred, they say he taught it to cover the body with leaves, and to shew nothing but the head and face. But this fable is not worthy to be refuted, because the Scripture it self doth di∣rectly gainsay every part of it. For first of all it is called a Serpent, and if it had been a Dragon, Moses would have said so, and therefore for ordinary punishment, God doth appoint it to creep upon the belly, wherefore it is not likely that it had either wings or feet. Secondly, it was unpossible and un∣likely, that any part of the body was covered or concealed from the sight of the woman, seeing she knew it directly to be be a Serpent, as afterward she confessed before GOD and her husband.

There be also certain little Dragons called in Arabia, Vesga, and in Catalonia, Dragons of houses, these when they bite, leave their teeth behinde them, so as the wound never ceaseth swelling as long as the teeth remain therein, and therefore for the better cure thereof, the teeth are drawn forth, and so the wound will soon be healed. And thus much for the hatred betwixt Men and Dragons, now we will proceed to other creatures.

The greatest discord is betwixt the Eagle and the Dragon, for the Vultures, Eagles, Swans and Dragons, are enemies one to another. The Eagles when they shake their wings, make the Dra∣gons afraid with their ratling noise, then the Dragon hideth himself within his den, so that he ne∣ver fighteth but in the air, either when the Eagle hath taken away his young ones, and he to re∣cover them flyeth aloft after her, or else when the Eagle meeteth him in her nest, destroying her Egges and young ones: for the Eagle devoureth the Dragons and little Serpents upon earth, and the Dragons again and Serpents do the like against the Eagles in the air. Yea many times the Dragon attempteth to take away the prey out of the Eagles talons, both on the ground and in the air, so that there ariseth betwixt them a very hard and dangerous fight, which is in this manner de∣scribed by Nicander.

Hunc petit invisum magni Jovis armiger hostem, Cumque genis parat acre suis ex aethere bellum: Pascentem in silvis quam primum viderit illum, Quod totos ferus is nidos cum mitibus ovis, Et simul ipsa terens, & vastans pignora perdat. Non timet hoc Serpens, imò quodam impete dumis Prosiliens, ipsamque aquilam, leporemque tenellum Extrahit ex rapidis vi fraudeque fortior uncis. Cauta malum declinat avis, fit ibi aspera pugna, Ʋt queat extortam victor sibi tollere praedam. Sed frustra elapsam, & volitantem hino inde voluerem Insequitur, longos sinuum contractus in orbes, Obliquoque levans sursum sua lumina visu.

Which may be Englished thus;

When as the Eagle, Joves great Bird, did see her enemy, Sharp war in th' air with beak she did prepare Gainst Serpent feeding in the Wood, after espy Cause it her Egges and young fiercely in pieces tare. The Serpent not afraid of this, leaps out of thorns With force upon the Eagle, holding tender Hare, Out of her talons by fraud and force more strong, That takes and snatches despight her enemies fear. But wary Bird avoids the force, and so they fight amain, That Victor one of them might joy the prey alone, The flying fowl by winding Snake is hunted all in vain, Though up and down his nimble eyes this and that way be gone.

In the next place we are to consider the enmity that is betwixt Dragons and Elephants, for so great is their hatred one to the other, that in Aethiopia the greatest Dragons have no other name but Elephant-killers. Among the Indians also the same hatred remaineth, against whom the Dragons have many subtile inventions: for besides the great length of their bodies, wherewithall they claspe and begirt the body of the Elephant, continually biting of him until he fall down dead, and in the which fall they are also bruised to pieces; for the safegard of themselves they have this device. they get and hide themselves in trees, covering their head, and letting the other part hang down like a rope: in those trees they watch until the Elephant come to eat and crop of the branches, then suddenly before he be aware, they leap into his face, and dig out his eys, then do they clasp themselves about his neck, and with their tails or hinder-parts, beat and vex the Elephant, until they have made him breathlesse, for they strangle him with their fore-parts, as they beat them with the hind∣er, so that in this combat they both perish: and this is the disposition of the Dragon, that he ne∣ver setteth upon the Elephant, but with the advantage of the place, and namely from some high tree or rock.

Sometimes again a multitude of Dragons do together observe the paths of the Elephants, & cross those paths they tie together their tails as it were in knots, so that when the Elepant cometh along in them, they insnare his legs, and suddenly leap up to his eyes, for that is the part they aim at above all other, which they speedily pull out, and so not being able to do him any harm, the poor beast delivereth himself from present death by his own strength, and yet through his blindenesse received in that combat, he perisheth by hunger, because he cannot choose his meat by smelling, but by his eye-sight.

There is no man living that is able to give a sufficient reason of this contrariety in nature betwixt the Elephant and the Dragon, although many men have laboured their wits, and strained their in∣ventions to finde out the true causes thereof, but all in vain, except this be one that followeth. The Elephants bloud is said to be the coldest of all other Beasts, and for this cause it is thought by most Writers, that the Dragons in the Summer time do hide themselves in great plenty in the waters where the Elephant cometh to drink, and then suddenly they leap up upon his ears, because those places cannot be defended with his trunck, and there they hang fast, and suck out all the bloud of his body, until such a time as he poor beast through faintnesse fall down and die, and they being drunk with his bloud, do likewise perish in the fall.

The Gryffins are likewise said to fight with the Dragons and overcome them. The Panther also is an enemy unto the Dragons, and driveth them many times into their dens. There is a little Bird cal∣led Captilus, by eating of which the Dragon refresheth himself when he is wearyed in hunting of other beasts. And to conclude, he is an enemy unto all kinde of beasts, both wilde and tame, as may appear by these verses of Lucan, where he saith.

—Armenta{que} tota secuti, Rumpitis ingentes amplexi verbere Tauros: Nec tutus spacio est Elephas.

Which may be Englished thus;

And following close the Heards in field, Great Bulls with force of might, And Elephants are made to yeeld By Dragons valiant sprite.

In the next place I will passe unto the poyson and venom of Dragons, omitting all Poetical dis∣courses about the worshipping and transmutation of Dragons from one kinde to another, such as are the hairs of Orpheus, or the teeth of the Dragon which Cadmus slew, into armed men, and such like fables, which have no shew nor appearance of truth, but are only the inventions of men, to utter those things in obscure terms, which they were afraid to do in plain speeches.

It is a question whether Dragons have any venom or poyson in them, for it is thought that he hurt∣eth more by the wound of his teeth, then by his poyson. Yet in Deut. 22. Moses speaketh of them as if they had poyson, saying: Their Wine is as the poyson of Dragons, and the cruel venom of Asps. So also Heliodorus speaketh of certain weapons dipped in the poyson of Dragons. For which cause we are to consider, that they wanting poyson in themselves, become venomous two manner of ways: First by the place wherein they live, for in the hotter Countries they are more apt to do harm then in the colder and more temperate, which caused the Poet in his verses to write of them in this manner following;

Vos quo{que} qui cunctis innoxi numina terris Serpitis aurato nitidi fulgore Dracones, Pestiferos ardens facit Africa: Ducitis alium Aëra cum pennis, &c.—

Which may be Englished in this manner;

You shining Dragons creeping on the earth, Which fiery Africk yeelds with skin like gold, Yet pestilent by hot infecting breath, Mounted with wings in t' air we do behold.

So that which is spoken of the poyson of Dragons infecting the air wherein they live, is to be understood of the Meteor called Draco-volans, a Fire-drake, which doth many times destroy the fruits of the earth, seeming to be a certain burning fire in the air, sometime on the Sea, & sometime on the land, whereof I have heard this credible story from men of good worth and reputation, happening about some twelve years ago, upon the Western Seas, upon the Coasts of England, which because it is well worthy to be kept in remembrance of all posterity, and containeth in it a notable work of God, I have thought good to set it down in this place.

There was an old Fisher-man, which with his two hired servants went forth to take fish, accord∣ing to his accustomed manner and occupation, and having laid their nets, watched them earnestly to finde the booty they came for, and so they continued in their labour untill mid-night or there∣abouts, taking nothing. At last there came by them a Fire-drake, at the sight whereof the old man began to be much troubled and afraid, telling his servants, that those sights seldom portended any good, and therefore prayed God to turn away all evill from them, and withall, willed his servants to take up their Nets, lest they did all repent it afterward; for he said he had known much evill fol∣low such apparitions. The young men his servants comforted him, telling him that there was no cause of fear, and that they had already committed themselves into the hands of Almighty GOD, under whose protection they would tarry untill they had taken some fish: the old man rested con∣tented with their confidence, and rather yeelded unto them, then was perswaded by them. A lit∣tle while after the Fire-drake came again, and compassed round about the Boat, and ran over the Nets, so that new fears, and more violent passions then before possessed both the old man and his servants. Wherefore they then resolved to tarry no longer, but hasted to take up their Nets and be gone. And taking up their Nets, at one place they did hang so fast, as without breaking they could not pull them out of the water, wherefore they set their Grab-hooks unto them to loose them; for the day before they remembred that a Ship was cast away in the same place, and there∣fore they thought that it might be the Nets were hanged upon some of the tacklings thereof: and therein they were not much deceived, for it happened that finding the place whereupon the Net did stay, they pulled and found some difficulty to remove it, but at last they pulled it up, and found it to be a chair of beaten gold. At the sight hereof their spirits were a little revived, because they had attained so rich a booty, and yet like men burdened with wealth, (especially the old man,) conceived new fears, and wished he were on land, lest some storm should fall, and lay both it and them the second time in the bottom of the Sea.

So great is the impression of fear, and the natural presage of evill, in men that know but little in things to come, that many times they prove true Prophets of their own destruction, although

they have little reason till the moment of perill come upon them: and so it fell out accordingly in this old man; for whilest he feared death by storms and tempests on the Sea, it came upon him, but by another way and means. For behold the Devill entred into the hearts of his two servants, and they conspired together to kill the old man their Master, that so between themselves they might be owners of that great rich chair, the value whereof (as they conceived) might make them Gen∣tlemen, and maintain them in some other Countrey all the days of their life. For such was the reso∣lution that they conceived upon the present, that it would not be safe for them to return home again after the fact committed, lest they should be apprehended for murder, as they justly deserved, their Master being so made away by them.

The Devill that had put this wicked motion into their mindes, gave them likewise present oppor∣tunity to put the same in execution, depriving them of all grace, pity, and piety, still thrusting them forward to perform the same. So that not giving him any warning of his death, one of them in most savage and cruel manner dashed out his brains, and the other speedily cast him into the Sea. And thus the fear of this old man, conceived without all reason, except superstition for the sight of a Fiery-drake, came upon him in a more bloudy manner then he expected: but life suspected it self, and rumors of peril unto guilty consciences, (such as all we mortal men bear) are many times as forcible as the sentence of a Judge to the heart of the condemned prisoner; and therefore it were happy that either we could not fear, except when the causes are certain, or else that we might never perish but upon premonition. And therefore I conclude with the example of this man, that it is not good to hold a superstitious fear, lest God see it, and being angry therewith, bring upon us the evill which we fear. But this is not the end of the story, for that Fire-drake, (as by the sequel appeareth) proved as evill to the servants as he did to the Master.

These two sons of the Devill, made thus rich by the death of their Master, forthwith they sailed towards the Coast of France, but first of all they broke the Chair in pieces, and wrapped it up in one of their Nets, making account that it was the best fish that ever was taken in that Net, and so they laid it in one end of their Bark or Fisher-boat. And thus they laboured all that night and the next day, till three or four of the clock, at what time they espyed a Port of Britain, whereof they were exceeding glad, by reason that they were weary, hungry, and thirsty with long labour, always rich in their own conceit by the gold which they had gotten, which had so drawn their hearts from God, as they could not fear any thought of his judgement; And finally it so blinded their eyes, and stopped their ears, that they did not see the vengeance that followed them, nor hear the cry of their Masters bloud. Wherefore, as they were thus rejoycing at the sight of land, behold they suddenly espyed a Man of War coming towards them, whereat they were appalled, and began to think with themselves that their rich hopes were now at an end, and they had laboured for other, but yet resol∣ved to die rather then to suffer the booty to be taken away from them And while they thus thought, the Man of War approached and hailed them, summoning them to come in and shew what they were: they refused, making forward as fast to the Land as they could. Wherefore the Man of War shot certain Muskets at them, and not prevailing, nor they yeelding, sent after them his Long∣boat, upon the entrance thereof they fought manfully against the assaylants, until one of them was slain, and the other mortally wounded; who seeing his fellow kill'd, and himself not likely to live, yet in envy against his enemy, ran presently to the place where the Chair lay in the Net, and lifting the same up with all his might, cast it from him into the Sea, instantly falling down after that fact, as one not able through weaknesse to stand any longer: whereupon he was taken and before his life left him he related the whole story to them that took him, earnestly desiring them to signifie so much into England, which they did accordingly: and as I have heard, the whole story was print∣ed, and so this second History of the punishment of murder, I have related in this place, by occa∣sion of the Fiery-drake, in the History of the Dragon.

A second cause why poyson is supposed to be in Dragons, is for that they often feed upon many venomous roots, and therefore their poyson sticketh in their teeth, whereupon many times the party bitten by them, seemeth to be poysoned; but this falleth out accidentally, not from the nature of the Dragon, but from the nature of the meat which the Dragon eateth. And this is it which Homer knew and affirmed in his verses, when he described a Dragon making his den neer unto the place where many venomous roots and herbs grew, and by eating whereof he greatly annoyeth mankinde when he biteth them.

Os de Drakoon espi Xein oresteros andra menesi Bebrocos kaka pharmaka.—

Which may be thus Englished,

And the Dragon which by men remains, Eats evill herbs without deadly pains.

And therefore Aelianus saith well, that when the Dragon meaneth to do most harm to men, he eateth deadly poysonful herbs, so that if he bite after them, many not knowing the cause of the poyson, and seeing or feeling venom by it, do attribute that to his nature which doth pro∣ceed from his meat. Besides his teeth which bite deep; he also killeth with his tail, for be * 1.11 will so begirt and pinch in the body, that he doth gripe it to death, and also the strokes of it are so strong, that either they kill thereby forthwith, or else wound greatly with the same, so

that the strokes of his tail, are more deadly then the biting of his teeth; which caused Nicander to write thus;

Nec tamen illegraves, ut caetera turba, dolores Si velit, infixo cum forte momorderit ore, Suscitat: exiguus non noxia vulnera punctus (Qui ceu rodentes noctu quaeque obvia muris) Infligit, modicum tenuis dat plaga cruorem.

Which may be thus Englished;

Nor yet he when with his angry mouth Doth bite, such pains and torments bringeth As other Serpents, if Ancients tell the truth, When with his teeth and spear he stingeth: For as the holes which biting Mice do leave, When in the night they light upon a prey, So small are Dragons-bites which men receive, And harmlesse wound makes bloud to run away.

Their mouth is small, and by reason thereof they cannot open it wide to bite deep, so as their bi∣ting * 1.12 maketh no great pain; and those kinde of Dragons which do principally fight with Eagles, are defended more with their tails then with their teeth: but yet there are some other kinde of Dra∣gons, whose teeth are like the teeth of Bears, biting deep, and opening their mouth wide, wherewith∣all they break bones, and make many bruises in the body, and the males of this kinde bite deeper then the females, yet there followeth no great pain upon the wound.

The cure hereof is like to the cure for the biting of any other Beast wherein there is no venom, and for this cause there must be nothing applyed thereunto which cureth venomous bitings, but rather such things as are ordinary in the cure of every Ulcer.

The seed of grasse, commonly called Hay-dust, is prescribed against the biting of Dragons. The Barble being rubbed upon the place where a Scorpion of the earth, a Spider, a Sea or Land-dragon biteth, doth perfectly cure the same. Also the head of a Dog or Dragon which hath bitten any one, being cut off and flayed, and applyed to the wound with a little Euphorbium, is said to cure the wound speedily.

And if Alberdisimon be the same that is a Dragon, then according to the opinion of Avicen, the cure of it must be very present, as in the cure of Ulcers. And if Alhatraf and Haudem be of the kinde of Dragons, then after their biting there follow great coldnesse and stupidity; and the cure thereof must be the same means which is observed in cold poysons. For which cause the wound or place bit∣ten, must be embrewed or washed with luke-warm Vinegar, and emplaistered with the leaves of Bay, anointed with the Oyl of herb-Mary, and the Oyl of Wilde-pellitory, or such things as are drawn out of those Oyls, wherein is the vertue of Nettles, or Sea-onions.

But those things which are given unto the patient to drink, must be the juyce of Bay-leaves in Vinegar, or else equall portions of Myrrhe, Pepper, and Rew in Wine, the powder or dust whereof must be the full weight of a golden groat, or as we say a French Crown.

In the next place, for the conclusion of the History of the Dragon, we will take our farewell of him in the recital of his medicinal vertues, which are briefly these that follow.

First, the fat of a Dragon dryed in the Sun, is good against creeping Ulcers: and the same mingled with Honey and Oyl, helpeth the dimnesse of the eyes at the beginning. The head of a Dragon keepeth one from looking asquint: and if it be set up at the gates and dores, it hath been thought in ancient time to be very fortunate to the sincere worshippers of GOD. The eyes being kept till they be stale, and afterwards beat into an Oyl with Honey made into Ointment, keep any one that useth it from the terrour of night-visions and apparitions.

The fat of a Hart in the skin of a Roe, bound with the nerves of a Hart unto the shoulder, was thought to have a vertue to fore-shew the judgement of victories to come. The first spindle by bear∣ing of it, procureth an easie passage for the pacification of higher powers. His teeth bound unto the feet of a Roe, with the nerves of a Hart, have the same power. But of all other, there is no folly comparable to the composition which the Magitians draw out of a Dragon to make one invincible, and that is this: They take the head and tail of a Dragon, with the hairs out of the fore-head of a Lyon, and the marrow of a Lyon; the spume or white mouth of a conquering Horse, bound up in a Harts skin, together with a claw of a Dog, and fastned with the crosse nerves or sinew of a Hart, or of a Roe; they say that this hath as much power to make one invincible, as hath any medicine or remedy whatsoever.

The fat of Dragons is of such vertue that it driveth away venomous beasts. It is also reported, that by the tongue or gall of a Dragon sod in Wine, men are delivered from the spirits of the night, called Incubi and Succubi, or else Night-mares. But above all other parts, the use of their bloud is ac∣counted most notable. But whether the Cynnabaris be the same which is made of the bloud of the Dra∣gons and Elephants, collected from the earth when the Dragon and Elephant fall down dead toge∣ther, according as Pliny delivereth, I will not here dispute, seeing it is already done in the story of the Elephant: neither will I write any more of this matter in this place, but only refer the Rea∣der unto that which he shall finde written thereof in the History of our former Book of Four-footed Beasts.

And if that satisfie him not, let him read Langius in the first book of his Epistles, and sixty five Epistle, where that learned man doth abundantly satisfie all men concerning this question, that are studious of the truth, and not prone to contention. And to conclude, Andreas Balvacensis writeth, that the Bloud-stone called the Haematite, is made of the Dragons bloud: and thus I will con∣clude

the History of the Dragon, with this story following out of Porphyrius, concerning the good successe which hath been signified unto men and women, either by the dreams or sight of Dra∣gons.

Mammea the Mother of Alexander Severus the Emperor, the night before his birth, dreamed that she brought forth a little Dragon, so also did Olympia the Mother of Alexander the Great, and Pom∣ponia the Mother of Scipio Africanus. The like prodigy gave Augustus hope that he should be Empe∣ror. For when his Mother Aetia came in the night time unto the Temple of Apollo, and had set down her bed or couch in the Temple among other Matrons, suddenly she fell asleep, and in her sleep she dreamed that a Dragon came to her, and clasped about her body, and so departed without doing her any harm. Afterwards the print of a Dragon remained perpetually upon her belly, so as she never durst any more be seen in any bath.

The Emperor Tiberius Caesar, had a Dragon which he daily fed with his own hands, and nourished like good fortune, at the last it happened that this Dragon was defaced with the biting of Emmets, and thef ormer beauty of his body much obscured: Wherefore the Emperor grew greatly amazed thereat, and demanding a reason thereof of the Wisemen, he was by them admonished to beware the insurrection of the common people. And thus with these stories representing good and evill by the Dragon, I will take my leave of this good and evill Serpent.

Notes

• * 1.1

  Aelianus. Scaliger.
• * 1.2

  Aelianus. Herodotus.
• * 1.3

  Brodeus. Scaliger.
• * 1.4

  Crini••us.
• * 1.5

  Stumpsius.
• * 1.6

  Aelianus.
• * 1.7

  Gillius.
• * 1.8

  Suetonius.
• * 1.9

  Stumpsius.
• * 1.10

  Aristotle.
• * 1.11

  Vincensius. Solinus.
• * 1.12

  Aetius. Grevin. Avicen.