itching, as if they were flea-bitten, or stung with pismires, from a sharp subtile wind. Cold sweat from vapours arising from the Hypocondries, which pitch upon the skin; leanness for want of good nourishment. Why their appetite is so great, Ætius answers: Os ventris frigescit, cold in those inner parts, cold belly, and hot liver, causeth crudity, and intention proceeds from perturbations, our souls for want of spirits cannot attend exactly to so many intentive operations, being exhaust, and oversway'd by passion, she cannot consider the reasons which may disswade her from such affections. a Bashfulness and blushing, is a passion proper to men alone, and is not only caused for some shame and ignominy, or that they are guilty unto themselves of some fowle fact committed, but as Fracastorius well determines, ob defectum proprium, & timorem," from fear, and a conceit of our defects; The face labours and is troubled at his presence that sees our defects, and nature willing to help, sends thither heat, heat draws the subtilest bloud, and so we blush. They that are bold, arrogant, and careless, seldome or never blush, but such as are fearfull.” Anthonius Lodovicus, in his book de pudore, will have this subtil bloud to arise in the face, not so much for the reverence of our betters in presence," but for joy and pleasure, or if any thing at unawares shall pass from us, a sudden accident, occurse, or meeting:" (which Disarius in Macrobius confirms) any object heard or seen, for blind men never blush, as Dandinus observes, the night and darkness make men impudent. Or that we be staid before our betters, or in company we like not, or if any thing molest and offend us, erubescentia turnes to rubor, blushing to a continuate redness. Sometimes the extremity of the ears tingle, and are red, sometimes the whole face, Etsi nihil vitiosum commiseris, as Lodovicus holds: though Aristotle is of opinion, omnis pudor ex vitio commisso, All shame for some offence. But we finde otherwise, it may as well proceed from fear, from force and inexperience, (so + Dandinus holds) as vice; a hot liver, saith Duretus (notis in Hollerium:) "From a hot brain, from wind, the lungs Lauren. c. 13. y Tetrab. 2. ser, 2. cap. 10, Ant. Lodovicus prob. lib. 1. sect. 5. de atrabilariis. * Subrusticus pudor vitiosus pudor. Ob ig. nominiam aut turpedinem facti, &c. De symp et Antip. cap. 12. laborat facies ob præsentiam ejus qui defcctum nostrum videt, et natura quasi opem latura calorem illuc mittit, calor sanguinem trahit, unde rubor, audaces non rubent, &c. Ob gaudium et voluptatem foras exit sanguis, aut ob melioris reverentiam, aut ob subitum occursum, aut si quid incautius exciderit. *Com. in Arist. de anima. Ceci ut plurimum impudentes, nox facit impudentes. Alexander Aphrodisiensis, makes all bashfulness a vertue, eamq; se retert in seipso experiri solitum, etsi esset admodum senex. Sæpe post cibum apti ad ruborem, ex potu vini, ex timore sæpe et ab hepate calido, cerebro calido, + Com. in Aris.. de anima, tam à vi et inexperientia quam à vitio. &c. heated, heated, or after drinking of wine, strong drink, perturbations," &c. Laughter what it is, saith Tully, "how caused, where, and so suddenly breaks out, that desirous to stay it, we cannot, how it comes to possess and stirre our face, veines, eyes, countenance, mouth, sides, let Democritus determine." The cause that it often affects melancholy men so much, is given by Gomesius lib. 3. de sale genial. cap. 18. abundance of pleasant vapours, which, in sanguine melancholy especially, break from the heart," and tickle the midriffe, because it is transverse and full of nerves: by which titillation the sense being moved, and arteries distended, or pulled, the spirits from thence move and possess the sides, vaines, countenance, eyes. See more in Jossius de risu & fletu, Vives 3 de Animá. Tears, as Scaliger defines, proceed from grief and pity," or from the heating of a moist brain, for a dry cannot weep.' That they see and hear so many phantasmes, chimeraes, noyses, visions, &c. as Fienus hath discoursed at large in his book of imagination, and Lavater de spectris part. 1. cap. 2. 3. 4. their corrupt phantasie makes them see and hear that which indeed is neither heard nor seen, Qui multum jejunant, aut noctes ducunt insomnes, they that much fast, or want sleep, as melancholy or sick men commonly do, see visions, or such as are weak-sighted, very timorous by nature, mad, distracted, or earnestly seek. Sabini quod volunt somniant, as the saying is, they dream of that they desire. Like Sarmiento the Spaniard, who when he was sent to discover the Streights of Magellan, and Confine places, by the Prorex of Peru, standing on the top of an Hill, Amanissimam planitiem despicere sibi visus fuit, ædificia magnifica, quamplurimos Pagos, altas Turres, splendida Templa, and brave Cities, built like ours in Europe, not, saith mine *Author, that there was any such thing, but that he was vanissimus & nimis credulus, and would fain have had it so. Or as + Lod. Mercatus proves, by reason of inward vapours, and humours from bloud, choler, &c. diversly mixt, they apprehend and see outwardly, as they suppose, divers images, which indeed are not. As they that drink wine think all runs round, when it is in their own brain; so is it with these men, the fault and cause is inward, as Galen affirmes, 'mad men and such as are near death, quas extra sè 2. De oratore, quid ipse risus, quo pacto concitatur, ubi sit, &c. h Diaphragma titillant, quia transversum et nervosum, quia titillatione moto sensu atq; arteriis distentis, spiritus inde latera, venas, os, oculos occupant. ¡Ex calefactione humidi cerebri: nam ex sicco lachrymæ non fluunt. * Res mirandas imaginantur; et putant se videre quæ nec vident, nec audiunt. * Lact. lib. 13. cap. 2. descript. India Occident. Lib. 1. ca. 17. cap. de mel. Insani, et qui morti vicini sunt, res quas extra se videre putant, intra oculos habent. videre VOL. I. Ff videre putant Imagines, intra oculos habent, 'tis in their brain, which seemes to be before them; the brain as a concave glass reflects solid bodies. Sene s etiam decrepiti cerebrum habent concavum & aridum, ut imaginentur se videre (saith *Boissardus) quæ non sunt, old men are too frequently mistaken and dote in like case: or as he that looketh through a piece of red glass, judgeth every thing he sees to be red; corrupt vapours mounting from the body to the head, and distilling again from thence to the eyes, when they have mingled themselves with the watery chrystal which receiveth the shadowes of things to be seen, make all things appeare of the same colour, which remains in the humour that overspreds our sight, as to melancholy men all is black, to phlegmatick all white, &c. Or else as before the Organs corrupt by a corrupt phantasy, as Lemuius lib. 1. cap. 16. well quotes, cause a great agitation of spirits, and humors, which wander to and fro in all the creeks of the brain, and cause such apparations before their eyes." One thinks he reads something written in the moon, as Pythagoras is said to have done of old, another smels brimstone, hears Cerberus bark: Orestes now mad supposed he saw the furies tormenting him, and his mother still ready to run upon him. "O mater obsecro noli me persequi but Electra told him thus raving in his mad fit, he saw no such sights at all, it was but his crased imagination. Quiesce, quiesce miser in linteis tuis, Non cernis etenim quæ videre te putas." So Pentheus (in Bacchis Euripidis) saw two suns, twa Thebes, his brain alone was troubled. Sicknes is an ordinarie cause of such sights. Cardan subtil. 8. Mens ægra laboribus &jejuniis fracta, facit eos videre, audire, &c. And. Osiander beheld strange visions, and Alexander ab Alexandro both, in their sickness, which he relates de rerum varietat. lib. 8. cap. 44. Albategnius that noble Arabian, on his death bed, saw a ship ascending and descending, which Fracastorius records of his friend Baptista Tirrianus. Weak siglat and a vaine perswasione withall, may effect as much, and second causes concurring, as an oare in water makes a refraction, and seems bigger, bended double, &c. The thickness of the aire may cause such effects, or any object not well discerned in the dark, * Cap. 10. de Spirit, apparitione De occult, Not, mirac. Fear n fear and phantasie will suspect to be a Ghost, a Devil, &c. Quod nimis miseri timent, hoc facilè credunt, we are apt to beleeve, and mistake in such cases. Marcellus Donatus, lib. 2. cap. 1. brings in a storie out of Aristotle, of one Antepheron which likely saw, wheresoever he was, his own image in the aire, as in a glass. Vitellio lib. 10. perspect. hath such another instance of a familiar acquaintance of his, that after the want of three or four nights sleep, as he was riding by a river side, saw another riding with him, and using all such gestures as he did, but when more light appeared, it vanished. Eremites and Anachorites have frequently such absurd visions, revelations by reason of much fasting, and bad diet, many are deceived by legerdemain, as Scot hath well shewed in his book of the discovery of witchcraft, and Cardan subtil. 18. suffites, perfumes, suffumigations, mixt candles, perspective glasses, and such naturall causes, make men look as if they were dead, or with horse-heads, buls-horns, and such like brutish shapes, the room ful of snakes, adders, dark, light, green, red, of all colours, as you may perceive in Baptista Porta, Alexis, Albertus, and others, Glow-wormes, Firedrakes, Meteors, Ignis fatuus, which Plinius lib. 2. cap. 37. cals Castor and Pollux, with many such that appear in moorish grounds, about churchyards, moist valleys, or where battels, have been fought, the causes of which reade in Goclenius, Velcurius, Finkius, &c. such fears are often done, to frighten children with squibs, rotten wood, &c. to mak folks look as if they were dead, * solito majores, bigger, lesser, fairer, fowler, ut astantes sine capitibus videantur; aut toti igniti aut forma dæmonum, accipe pilos canis nigri, &c. saith Albertus; And so 'tis ordinarie to see strange uncouth sights by Catoptricks; who knows not that if in a dark roome, the light be admitted at one only little hole, and a paper or glass put upon it, the sun shining, wil represent on the opposite wal, all such objects as are illuminated by his rays? with Concave and Cylinder glasses, we may reflect any shape of men, divels, anticks, (as magicians most part do, to gull a silly spectator in a dark roome) we will our selves, and that hanging in the aire, when 'tis nothing but such an horrible image as † Agrippa de monstrates, placed in another roome. Roger Bacon of old is said to have represented his own image walking in the aire by this art, though no such thing appear in his perspectives. But most part it is in the brain that deceives them, although I may " Séneca. Quod metuunt nimis, nunquam amoveri posse, nec tolli putant. * Sanguis upupa cum melle compositus et centaurea, &c. Albertus. + Lib. 1. occult. philos. Imperiti homines dæmonum et umbrarum imagines videre se putant. quum nihil sint aliud, quam simulachra animæ expertia. Ff2 not not deny, but that oftentimes the devil deludes them, takes his opportunity to suggest, and represent vain objects to melancholy men, and such as are ill affected. To these you may adde the knavish Impostures of Juglers, Exorcists, MassPriests, and Mountebanks, of whom Roger Bacon speaks, &c. de miraculis naturæ & artis, cap. 1. they can counterfeit the voices of all birds and bruit beasts almost, all tones and tunes of men, and speak within their throats, as if they spoke afar off, that they make their auditors beleeve they hear spirits, and are thence much astonished and affrighted with it. Besides, those artificiall devices to over-hear their confessions, like that whispering place of Glocester with us, or like the Duke's place at Mantua in Italy, where the sound is reverberated by a concave wall; a reason of which Blancanus in his Ecchometria gives, and mathematically demonstrates. So that the hearing is as frequently deluded as the sight, from the same causes almost, as he that hears bels, will make them sound what he list. "As the fool thinketh, so the bell clinketh." Theophilus in Galen, thought he heard musick, from vapours which made his ears sound, &c. Some are deceived by Eccho's, some by roaring of waters, or concaves and reverberation of aire in the ground, hollow places and wals. At Cadurcum in Aquitany, words and sentences are repeated by a strange Eccho to the full, or whatsoever you shall play upon a musicall instrument, more distinctly and louder, then they are spoken at first. Some Eccho's repeat a thing spoken seven times, as at Olympus in Macedonia, as Pliny relates, lib. 36. cap. 15. Some twelve times, as at Charenton a village neere Paris in France. At Delphos in Greece heretofore was a miraculous Eccho, and so in many other places. Cardan subtil. l. 18. hath wonderfull stories of such as have been deluded by these Ecchos. Blancanus the Jesuite in his Ecchometria hath variety of examples, and gives his reader ful satisfaction of all such sounds by way of demonstration. At Barrey an Isle in the Severn mouth they seem to hear a smith's forge: so at Lypara, and those sulphurious Isles, and many such like which Olaus speaks of in the continent of Scandia, and those Northern countries. Cardan de reru var. l. 15. c. 84. mentioneth a woman, that stil supposed she heard the divel cal her, and speaking to her, she was a painter's wife in Millan: Pythonissæ vocum varietatem in ventre et guttere fingentes, formant vocês bumanas à longè vel propè, prout volunt, ac si spiritus tum homine loqueretur, et sonos brutorum fingunt, &c. Tam clarè et articulatè audies repetitum, ut perfectior sit Eccho quam ipse dixeris. P Blowing of bellows, and knocking of hammers, if they apply their car to the cliffe. and |