The Court of Curiosity

Licens'd.

ROGER L'ESTRANGE.

The Court of Curioſitie. Wherein, By the ALGEBRA and LOT, The moſt Intricate Queſtions are Reſolved, and NOCTURNAL DREAMS AND VISIONS

Explained, According to the Doctrine of the Antients.

To which is alſo added, a Treatiſe of PHYSIOGNOMY.

Publiſhed in French By Marck de Vulſon, Sieur de la Colombiere, Knight of the Order of St. Micheal, & Gentleman in ordinary to the French King.

Tranſlated into Engliſh by J. G. Gent.

LONDON: Printed by J. C. for William Crooke, at the Green Dragon without Temple-bar. 1669.

To the LADIES Of our BRITISH ISLE.

Ladies,

'TIs for your Diverſion, that this Treatiſe hath croſs'd the Sea, and undergone the hazard of a Voyage. If you meet here with any favorable Interpretation of thoſe pleaſant Dreams that ſoften your ſweet ſlumbers, commend the Author; if any thing falls out contrary to your expectation, blame not the Tranſlator, whoſe ſole deſigne was your ſatisfaction. This Tractate hath had the happineſs to breathe in the air of two forrain Kingdoms with Applauſe; thoſe of the moſt Catholique and moſt Chriſtian Kings; and beyond all controverſy, it will meet with no worſe Entertainment in a third, I mean that of the Defender of the Faith, whoſe Subjects come ſhort of none of the Europeans in civility. I confeſs that in this ſmall ſpot of ground, there grow no Rhetorical flowers; Here are no Ingenii laſcivientis floſculi; no Excreſcencies of Laſciviating Wit; for the ſubject will not admit of a florid ſtile: yet I'll be bold to affirm, here's that which ſtamps the Impreſſion of beautiful upon the World, and renders the whole Ʋniverſe Amiable, Variety. Ineſt ſua Gratia parvis, is a Sentence that carries as much Truth as Antiquity in the womb of it; and Nature hath ever been ſo provident, as to ſupply the want of Bulk in minute things, with an Exact Symmetry, and Comely Proportion. And herein Art (her Chiefeſt Ape) doth nearly imitate Her: for indiſputably there was more Artifice and ſubtilty manifeſted in the ſmaller proportion of Regiomontanus his Iron fly, then in the larger Dimenſions of his Wooden Eagle.

The Author in his diſcourſe upon this Subject, intends no Rigorous Impoſition upon your faith, nor to Commit a Rape upon your Belief; for ſuch Arts, as this of Oneiropolie, have no other foundation to ſupport them, but the inſtable Baſis of Conjecture. This was not invented to unhinge the Brain, or torture the Phancie; but rather to Divert, and Exerciſe in your Ladyſhips that pleaſant Ague of the Diaphragm, Laughter. The moſt refined Wits that ever I met with in this our Modern Age, when tir'd out in the eager purſuit after ſublimer learning, as the noble Recerches of Philoſophy, or dark Intrigues of State-Politie, have ever had recourſe to ſome ſuch Innocent Divertiſement, which like Hellebore purgeth away Melancholie, the Epidemique diſtemper of the ſedentary Student. Well may I therefore, with modeſty, trace the footſteps of ſuch Eminent Authors, and plead that old ſaying for taking up this new Subject (for I preſume there are few Tracts of this nature in any Language, and feweſt in our Own.)

Quod decuit Tantos, cur mihi turpe putem? The Rough-draught of this Tranſlation, was the Product of ſome of thoſe Horae ſubſecivae that were ſnatch'd from the Hurry of a Tumultuous City-employment, and ſince lick'd into that ſhape wherein it is now preſented to your Ladyſhips, under the quiet calm of a Rural Recreation. I have met here with ſome Galliciſms, or French Idioms, which were ſo peeviſh and ſullen, that they would not, by any means, be perſuaded to ſpeak plain Engliſh; in ſo much that I was conſtrain'd to force them to appear in the moſt familiar Terms, and uſual expreſſions of our Language. The Alphabetical Table of Dreams is inverted, becauſe they would not follow in the ſame order in Engliſh as they did in French, but I have neither added to, nor diminiſh'd the number of them, and ſo conſequently have done the Author no injury, having only in ſome particulars deviated from his Method, for the Reader's advantage. As for that additional piece of Phyſiognomie; which is the very ſtudy of the Complexion, I need ſay but little in vindication of it. 'Tis a known Proverb, Facies Index Rerum: the Character and ſentiments of the Mind, are plainly and fairly legible in the Countenance; nor will it ever enter into my thoughts, that you can poſſibly have any Averſion for an Art, whoſe chiefeſt ſubject is that Part your Ladyſhips are ſo curious, by all Artificial Embelliſhments and Auxiliatory Helps imaginable, to preſerve. But leſt I be accus'd of too much Rudeneſs for detaining you ſo long in the Porch of this Palace, I will now open the Portal, and give you free admittance into this Court of Curioſity; where, that the Entertainment may in ſome meaſure Anſwer your Expectation, it is the earneſt deſire of

Your Ladyſhips moſt obedient Servant, J. G.

ERRATA.

IN the uſe of the Figure, line 5. read end. l. 21. r. lower, l. 32. r. which. Numb. 1. Anſw. 6. dele be. Numb. 10. Anſw 8 r. intention. Numb. 35. Anſw. 10. r. muſt. pag. 6. line 31. r. nor. p. 9. l. 6. r. Simonides. p. 9. l 34. r. preſages. p. 10. l. 4. dele of. p. 12 l. 25. r. offices. p. 13. l. 14. r. of. p. 15. l. 8. r. vnto, and l. 12. r. eminent. p. 21. l. 29. r. Sea port. p. 24. l. 2. add one. p. 29. l. 9. dele their. p. 48. l. 30. dele grown. p. 54. l. 32. r. Wenne. p 74. l. 26. dele he. p. 76. l. 13. r. leaner. p 82. l. 13 and 14. dele aſſiſtance of, or. p. 87. l. 20. r. hairy. p. 1[•]1 l. 12. r. intrinſick. p. 117. r. Divinity. p. 127. l 34. dele the wit. p. 140. l. 3. r. fienſſe. p. 153. l. 19. r. petty. p. 160. l. 1. r. affecta[•]ion. p. 167 l 8. r. ſaid. p. 173. l. 26. r. Theft. p. 180. l. 4. r. color'd. p. 198. l. 21. and 22. r. Vertebra. p. 100. l. 4. add is. p. 202. l. 14. r. pierced.

The Ʋſe of the following Figure, in order to the finding out of the Anſwers to the Queſtions propos'd.

YOu muſt lay your fingers on one point of the Figure following, and count till you come to Twelve, either upward or downward, on the right or left ſide; and then reckon the number of points that remain to the very and of the corner of the Figure, and no further: and retaining in your memory the remainder over and above the number Twelve, then go to the Queſtion propos'd, and count downwards from the ſame number which you had remaining; and then look for the number in the Anſwers according to the number you meet with after you have done counting at the Queſtions; and then come to the Anſwer for the Queſtion according to the firſt number retain'd in your memory. For Example: If the Perſon that is Curious toucheth that point with his finger which is mark'd with the figure 2, then drawing downwards as thoſe ſmall points ſhew you, you muſt count till you come to Twelve, and then reckon the three that remain to the right corner at the lover end of the Figure; and ſo come to the Queſtion, which was this, Whether a Perſon ſhall have many Friends; which is the ſeventh Queſtion: ſo that reckoning the three that remain, you proceed till you come to Nine, which ſignifies the ninth Number, and the third Anſwer; which is this: You ſhall have many Friends.

Again, for the ſame Queſtion: Suppoſe you touch at the Figure 3, and count upwards (as you ſee the pricks go) till you come to the corner, there remain five, with you are to reckon from the Queſtion, accounting always the Queſtion it ſelf to be one; and that will bring you to 11, which is the Number of the Anſwers: then five the number remaining, as before, directs you to the ſame Figure in that Number, where you finde this Anſwer: You ſhall have true Friends.

Note alſo, that if you chuſe any of the Queſtions towards the end, you muſt (after you have counted all to the bottom) begin at the beginning again. For Example: Suppoſe you chuſe the 49 Queſtion, Who ſhall overcome in a Duel? and you touch at 4 in the Figure; you muſt count as you ſee the pricks, and there remain ſeven: then you turn to the Queſtion before, where you reckon from 49; and becauſe you can reckon but four of the ſeven to the bottom, you begin again at one; ſo that you finde three the number in the Anſwers, and ſeven in that Number, as before, where you have this Anſwer: They will have no advantage one of another. And ſo of the reſt.

The TABLE Of QUESTIONS To be Propos'd.

• 1 What ſucceſs ſhall a Perſon have in his Love?
• 2 Whether the party you imagine, really loves you?
• 3 Whether love once ſeparated, ſhall ever be reunited.
• 4 By what means an affection may prove ſucceſsful.
• 5 Whether love will continue, or no?
• 6 Whether love ſhall be obtain'd?
• 7 Whether a Perſon ſhall have many Friends?
• 8 From what Perſons one may expect kindneſs and friendſhip?
• 9 Whether he be your real Friend, that you think is ſo?
• 10 Wether you ſhall Court ſeveral Perſons?
• 11 Whether you ſhall be in favour with Grandees.
• 12 Whether you ſhall be married, or enter into Religious orders, and ſo turne Monk or Friar?
• 13 Whether the Marriage in hand, will be concluded?
• 14 Of what temper will the Husband prove?
• 15 Of what humor will the Wife be?
• 16 What fortune ſhall a Perſon have by marriage?
• 17 Whether the married couple will have Children?
• 18 Whether want of Children be the Mans fault or the Womans fault?
• 19 Whether or no a Woman be with Child?
• 20 Of what ſhee is with Child.
• 21 Whether ſhee be a Maid or no?
• 22 Whether a Perſon win or loſe.
• 23 Whether you will overthrow your Adverſary at Law?
• 24 At what game a Man will win or loſe.
• 25 Whether a Man ſhall gain or loſe by merchandiſing?
• 26 Whether one ſhall recover a debt?
• 27 Whether the theft ſhall be diſcovered?
• 28 Whether a Perſon ſhall get an Eſtate?
• 29 Whether the Secret committed to a Perſon hath been reveal'd?
• 30 Whether one ſhall have a faithful Servant?
• 31 Whether news are true or falſe?
• 32 Whether the dream portends good or evil?
• 33 Of what reputation a Perſon is?
• 34 What the Perſon, that is abſent, thinks of?
• 35 What Vices a Perſon is ſubject to?
• 36 What Virtue he excels in?
• 37 What day will be lucky or unlucky?
• 38 What Element will be advantagious or prejudicial to you?
• 39 What courſe of life a Perſon ſhall lead?
• 40 Whether the Child ſhall be ſhort or long liv'd.
• 41 Whether a Man be the true Father of a Child?
• 42 Whether a ſick Perſon ſhall recover or not?
• 43 Whether a Man ſhall be in Office or Place?
• 44 Whether a Perſon will be proſperous or ſucceſsleſs?
• 45 Whether the change of ones condition will prove for good?
• 46 Whether you ſhall obtain the thing deſir'd?
• 47 Whether the year will be barren or fruitful?
• 48 Whether there ſhall be Peace or Warre?
• 49 Who ſhall overcome in a Duel?
• 50 Whether two Enemies will be reconcil'd?
• 51 Whether a Voyage or journey will prove proſperous.
• 52 Of what diſtemper a Perſon will die?

The Several Anſwers to the Queſtions propos'd

Numb. 1.

• 1 His love will continue till death.
• 2 Of the ſmall Pox.
• 3 You will have a pleaſant voyage or journey.
• 4 That will prove but a counterfeit reconciliation.
• 5 He that hath a good cauſe ſhall overcome.
• 6 There are ſtrong endeavors on foot to be break the Peace.
• 7 The year will produce great ſtore of Oyl.
• 8 Some envious perſon will croſs your deſire.
• 9 This alteration will better your condition.
• 10 He will have an unhappy end.
• 11 He will be in office in his younger years.
• 12 Bleeding & purging will be the death of him.

Numb. 2.

• 1 Thou art intirely belov'd.
• 2 His love will not continue long.
• 3 Of ſome dangerous wound.
• 4 Thou wilt make a troubleſome journey or voyage.
• 5 Their reconciliation will prove their ruine.
• 6 He that is injur'd ſhall be worſted.
• 7 They endeavor extremely to promote a War.
• 8 This year Oyl will be ſcarce.
• 9 Flatter your Confident, and you obtain your deſire.
• 10 This change will impair your condition.
• 11 He ſhall proſper in well-doing.
• 12 He will be in Office, but it will be in his declining age.

Numb. 3.

• 1 They will be more firmly re-united then ever.
• 2 They have no affection at all for you.
• 3 He will prove conſtant in his Love.
• 4 Of the Stone.
• 5 Thy journey or voyage will prove dangerous.
• 6 Thoſe that endeavor a reconciliation manage it not handſomly.
• 7 They will have no advantage one of another.
• 8 'Twill prove a bloody War.
• 9 This year will not prove very fruitful.
• 10 All things croſs your deſires.
• 11 This alteration will ſet you at reſt.
• 12 He will become miſerable by ill-donig.

Numb. 4.

• 1 You will accompliſh your deſigne by diſſimulation.
• 2 They will never be re-uinted.
• 3 They love thee for thy beauty.
• 4 He will be inconſtant in his love.
• 5 Of the Retention of ſeed.
• 6 Thou wilt run ſome riſque in thy journey or voyage.
• 7 Every one will ſeek his own advantage in this Reconciliation.
• 8 They will be both ſlightly wounded.
• 9 Thoſe that negotiate the buſineſs betray both parties.
• 10 This year will not be very barren.
• 11 All things favour your wiſhes.
• 12 This change will be your deſtruction.

Numb. 5.

• 1 That affection will be of long continuance.
• 2 By a fervent and well-grounded paſſion.
• 3 Their reconcilation will prove cordial.
• 4 They love you for their own ends.
• 5 His love is free and diſcreet.
• 6 Of too great an amorous paſſion.
• 7 Thou wilt meet with Theeves.
• 8 They will never be Friends, unleſs ſome great man interpoſe.
• 9 They will both run the hazard of their lives.
• 10 This Peace will prove advantageous to us.
• 11 This year will afford good paſtures.
• 12 The advice of ſome Relation obſtructs the obtaining of your deſire.

Numb. 6.

• 1 Thou ſhalt accompliſh thy deſigne.
• 2 This affection will ſoon decay.
• 3 By exceſſive Liberality.
• 4 Their Reconciliation will not be real.
• 5 Thou art intirely belov'd.
• 6 His love is feigned and indiſcreet.
• 7 Of a Pleuriſie.
• 8 Thou wilt have fair weather in thy journey or voyage.
• 9 Some ſecret love will hinder their reconciliation.
• 10 The flaxen will diſarm the brown-hair'd Man.
• 11 This Peace will be diſadvantageous to us.
• 12 This year will afford few or no good paſtures.

Numb. 7.

• 1 Thou wilt have a good Friend.
• 2 Thou wilt never accompliſh thy deſigne.
• 3 A yeer will be the outmoſt date of his love.
• 4 Through hopes of a Match.
• 5 Their love will be more fervent then formerly.
• 6 Jealouſy will deſtroy their affection.
• 7 Of the Plague.
• 8 You will have bad weather in your journey or voyage.
• 9 They will be reconcil'd in the Paſſion-week.
• 10 The brown will wound the flaxen-hair'd Man.
• 11 War will be better for us then Peace.
• 12 This year will prove fruitful.

Numb. 8.

• 1 You may expect much from your Father.
• 2 You will have no true Friends.
• 3 You will gain his friendſhip, but not his love.
• 4 It will be much, if their love continue ſix months.
• 5 By a ſheeps eye, Letters and Careſſes.
• 6 Their Reconciliation will not laſt long.
• 7 There is more Courtſhip then Love.
• 8 Jealouſy will preſerve their affection.
• 9 Of an Apoplexie.
• 10 Haſten your voyage or journey, leſt you repent it.
• 11 A common Enemy will reconcile them.
• 12 The Challenger will wound the perſon challenged.

Numb. 9.

• 1 He is your real Friend.
• 2 You can expect nothing from your Father.
• 3 You will have many Friends.
• 4 You will neither gain his friendſhip nor love.
• 5 The love of the Lover will be permament.
• 6 By giving cauſe of jealouſy.
• 7 They will agree well for ſome time.
• 8 He loves more then you do.
• 9 Too much careſſing deſtroys his affection.
• 10 Of old Age.
• 11 Delay your journey or voyage for a time.
• 12 They will never be ſuch real Friends as formerly.

Numb. 10.

• 1 One ſweet-heart will put a period to his deſires.
• 2 He is no real Friend.
• 3 You may expect much from your Mother.
• 4 You will never want Friends.
• 5 You will obtain the laſt favour.
• 6 The Shee-Paramour will continue her affection.
• 7 By a ſweet violence.
• 8 They will ſeemingly agree together, with an tention to deceive one another.
• 9 They love you only for your means.
• 10 His love is maintain'd by careſſing.
• 11 He will die by ſome accident.
• 12 The waters will prove contrary to you in your voyage.

Numb. 11.

• 1 You will obtain his favour.
• 2 Multiplicity of Friends will take up his thoughts.
• 3 His friendſhip is firm and conſtant.
• 4 You can expect nothing from your Mother.
• 5 You will have true Friends.
• 6 You will never gain the laſt favour.
• 7 The love will end in the party loving.
• 8 By reſpect and eſteem.
• 9 If they meet privately, they will agree.
• 10 Their love extends to many more beſides.
• 11 A new affection will deſtroy the old one.
• 12 He will die a naturall death.

Numb. 12.

• 1 He will be married without diſpute.
• 2 You will never gain his love.
• 3 Every new Moon a new love.
• 4 His friendſhip is not to be rely'd upon.
• 5 You may expect much from your Children.
• 6 You will have pretended Friends.
• 7 You will never enjoy her without great difficulty.
• 8 The female Friend will continue her love.
• 9 By a counterfeit coldneſs.
• 10 If they diſcourſe together, 'twill be worſe for them.
• 11 They begin to be weary of your love.
• 12 The gaining that perſons love, requires much circumſpection.

Numb. 13.

• 1 That marriage will be ſolemniz'd.
• 2 He will never be married.
• 3 You will gain her favour by frequent ſervices.
• 4. So many Looks, ſo many Loves.
• 5 He loves you for his Intereſt.
• 6 You can expect nothing from your Children.
• 7 You will have Friends that will aſſiſt you.
• 8 You will gain her affection without much trouble.
• 9 His love is at an end, and yet he colours it handſomly.
• 10 By great confidence.
• 11 A third perſon muſt reconcile them.
• 12 Too much paſſion will deſtroy your love.

Numb. 14.

• 1 Your Husband will prove a very honeſt man.
• 2 This will never be a Match.
• 3 This Perſon will be a Nun.
• 4 You will win them by flattery.
• 5 Three Friends, and one love.
• 6 He loves without any ſelf-ends.
• 7 You will be aſſiſted by the friendſhip and means of your Friends.
• 8 Your Friends will be over-burthenſome to you.
• 9 You loſe your time, for you will never gain her.
• 10 Their love continues, and yet they ſeem nor to love.
• 11 By ſlandring of him upon anothers account.
• 12 They will all loſe their labor that endeavor a reconciliation.

Numb. 15.

• 1 This Wife will be very chaſte.
• 2 Thy Husband will prove a debauch'd perſon.
• 3 The marriage is delay'd.
• 4 This perſon will not be a Nun.
• 5 You will never have them, do what you can.
• 6 Two affections, during his whole life.
• 7 He loves thee better then any other Friend.
• 8 You will finde neither friendſhip nor aſſiſtance from your relations.
• 9 You will gain Friends that will acknowledge your love.
• 10 You will be careſs'd, but not really lov'd.
• 11 Your love in the end will prove injurious to you.
• 12 By the apprehenſion of an alteration.

Numb. 16.

• 1 This will prove a very fortunate Match.
• 2 Your Wife will prove diſhoneſt.
• 3 Your Husband will love you intirely.
• 4 Your marriage is croſs'd by a ſecond perſon.
• 5 He will be ſpeedily married.
• 6 You will be out of favour.
• 7 He can love but for a day.
• 8 He preferres other Friends before you.
• 9 You will find more friendſhip at the hands of ſtrangers, then of your Neareſt relations.
• 10 Your Friends will prove ingrateful to you.
• 11 Your care will be ſufficiently rewarded.
• 12 Your love will end without contention o[•] hatred.

Numb. 17.

• 1 They will have Children.
• 2 Your marriage will prove unfortunate.
• 3 Your Wife will be a good Houſewife.
• 4 Your Husband will not love you at all.
• 5 The Irreſolution of parents will ſpoil the Match.
• 6 It will be long ere he marries.
• 7 Build not your hope upon the favour of great Men.
• 8 Two Loves at once.
• 9 He hath been formerly a cloſer Friend to you then he is at preſent.
• 10 You will find friendſhip from thoſe you have oblig'd.
• 11 You will have Friends that will never forſake you.
• 12 Your hopes are vain; for you will never enjoy her.

Numb. 18.

• 1 The Husband is Impotent.
• 2 They will have no Children.
• 3 Your Husband will be made a Cuckold.
• 4 Your Wife will be an ill houſewife.
• 5 Your Husband will prove a debauch'd Gameſter.
• 6 A great Eſtate will break off the Match.
• 7 This Woman will be a religious Nun.
• 8 You ſpend your time in vain, for you will never gain her favour.
• 9 Many Loves at once.
• 10 He is more your Friend now then ever.
• 11 One only Friend will be very helpful to you.
• 12 Your Friends will deſert you, when you have moſt need of them.

Numb. 19.

• 1 This Woman is certainly with Child.
• 2 This Woman is barren.
• 3 They will have none but Boys.
• 4 This woman will be a Cuck-quean.
• 5 Your Wife will have a good report.
• 6 Your Husband will do his buſineſs effectually.
• 7 Want of Eſtate deſtroys this Match.
• 8 This Perſon will not phancie a Religious life.
• 9 You will be in favour when you have given over your ſuit.
• 10 Too many Friends will do you an injury.
• 11 He loves you and confides in you.
• 12 It will be your fortune to have many Friends.

Numb. 20.

• 1 Shee is with Child of a Boy.
• 2 This Woman is not with Child.
• 3 They will never have Children, becauſe h[•] is too active, and ſhee too ſlow.
• 4 They will have none but Girls.
• 5 They will agree extraordinary well together[•]
• 6 Your Wife will have a very ill report.
• 7 Your Husband will always have a Miſtris.
• 8 The inequality of your conditions will brea[•] off the Match.
• 9 This Perſon will make ſome tryal, both of married and religious life.
• 10 Rely upon the favour of Grandees.
• 11 He will hardly be in love as long as he lives.
• 12 He loves thee, but confides not in thee.

Numb. 21.

• 1 Shee is a Mayd, and free from ſcandal.
• 2 Shee is with Child of a Girl.
• 3 Shee is with Child, & will be ſafely delivered.
• 4 Shee is too forward, and He too remiſs.
• 5 Their Children will live.
• 6 They will always be wrangling.
• 7 Your Wife will dote upon you.
• 8 Your Husband will debauch all your Maydſervants.
• 9 Some vice he is ſuppos'd to be guilty of, retards the Match.
• 10 It will be done to your Relations, but not to your own ſatisfaction.
• 11 The favors you receive from him will make you envy'd by others.
• 12 Shee will hardly get a true friend, as long as ſhee lives.

Numb. 22.

• 1 You will prove a Gainer in all your undertakings.
• 2 Shee is no Mayd.
• 3 Shee will be brought to bed of a brave Girl.
• 4 Shee is with Child, and will hardly be delivered without going in danger of her life.
• 5 The heat of his reins makes him unfruitful.
• 6 Their Children will not be long-liv'd.
• 7 The Husband will have a Miſtris, and the Wife a Gallant.
• 8 Your Wife will eat you out of houſe & home.
• 9 Your Husband will dote upon you.
• 10 This Match will be made up by a faithful friend; in whom you confide.
• 11 This perſon will enter into Religious orders out of ſpite.
• 12 You will never be really in favour, but only in appearance.

Numb. 23.

• 1 You will overthrow your Adverſary at Law.
• 2 You will be a Loſer in all things.
• 3 Shee was a Mayd, till twelve years of age.
• 4 Shee hath had two Children.
• 5 This Woman hath not been long with Child.
• 6 The heat of the womb makes her barren.
• 7 The firſt Child ſhee hath will be a Boy.
• 8 They will live happily together.
• 9 Your Wife will be very true to your bed.
• 10 Your Husband will beat you.
• 11 This Match will be made up by the mediation of ſome perſon or other.
• 12 This Perſon will marry to pleaſe his phancie.

Numb. 24

• 1 You will loſe at Dice.
• 2 You will be overthrown at Law.
• 3 Your gains will enrich you.
• 4 Shee and her Shee-companion have both loſt their Mayden-heads.
• 5 Shee will miſcarry of a Son.
• 6 This Woman is farther gone with Child then you imagine.
• 7 This Man doth not manage his buſineſs briskly.
• 8 The firſt Child ſhee hath will be a Girl.
• 9 They will live very uncomfortably together.
• 10 Your Wife will be whoriſh.
• 11 Your Husband will endeavour as much as in him lies to pleaſe you.
• 12 The Match will be made up between both parties, without the aſſiſtance of a third perſon.

Numb. 25.

• 1 Trade as a Mercer, and you will be a great Gainer.
• 2 You will win at Dice.
• 3 You will gain both by principal and intereſt.
• 4 Thy Loſſes will begger thee.
• 5 Shee hath deflowr'd her ſelf.
• 6 Shee will miſcarry of a Daughter.
• 7 Shee counterfets her ſelf with Child, but is not really ſo.
• 8 This Woman is without life or ſoul.
• 9 All the Children begot in marriage will prove the Husbands.
• 10 They will grow rich.
• 11 Thy Wife will have Gallants.
• 12 Thy Husband will always contradict thee.

Numb. 26.

• 1 Thou wilt be pay'd all thy debts.
• 2 Thou wilt prove a loſer, if thou dealeſt in ſilks.
• 3 Thou wilt win at Whisk.
• 4 Thou wilt gain by the principal, but not by the intereſt.
• 5 Thou wilt have great loſſes by War.
• 6 Shee is a Mayd, but no Virgin.
• 7 Shee is with Child of a Son begot by her Gallant.
• 8 This Woman is with Child, and will miſcarry.
• 9 This Man was weakned before he was married.
• 10 All the Children, begot in marriage, will not be the Husbands.
• 11 They will ſpend all they have.
• 12 Thy Wife will prove a little whoriſh, yet ſhe'll manage her buſineſs with diſcretion.

Numb. 27.

• 1 The Theft will de diſcover'd.
• 2 The Debitor will never pay thee.
• 3 Thou wilt proſper by trading to Sea.
• 4 Playing at Whisk will undo thee.
• 5 You will be overthrown, but have your charges borne.
• 6 You will receive great loſſes at Sea.
• 7 Shee loſt her Mayden-head.
• 8 Shee is with Child of a Daughter begot by her Gallant.
• 9 This Woman is big with nothing but a mole, or imperfect birth.
• 10 This Woman, when a Mayd, made uſe of phyſick.
• 11 They will have but one Child that will live.
• 12 They will be forc'd to part.

Numb. 28.

• 1 You will inherit a plentiful Eſtate.
• 2 It will be long ere the theft be diſcover'd.
• 3 You will loſe all the profit that ſhould accrew to you by that debt.
• 4 Trading by Sea will be diſadvantageous for you.
• 5 You will win at Tick-tack.
• 6 You will be overthrown, and forc'd to pay Coſts.
• 7 You will gain by Horſe-fleſh.
• 8 I queſtion her being a Mayd, and have reaſon for't.
• 9 Shee is with Child of a Son that will prove vitious.
• 10 This Woman will be brought to bed of a Tympany.
• 11 The Husband is of too cold a conſtitution.
• 12 They will have many Children living.

Numb. 29.

• 1 This Perſon hath diſlos'd your ſecret.
• 2 You will never enjoy any Inheritance.
• 3 The Theft will never be diſcovered,
• 4 You will never gain any thing but by Law.
• 5 You will gain by trading in Corn and Wine.
• 6 You will loſe at Tick-tack,
• 7 You will be diſmiſt the Court of your ſuit, your charges born.
• 8 You will loſe by Horſe-fleſh.
• 9 Shee hath miſchief in her heart.
• 10 Shee is with Child of a Daughter that will prove excellent companie.
• 11 This Woman will ſoon be with Child.
• 12 This Woman is of too hot a temper.

Numb. 30.

• 1 You will have true and faithfull Servants.
• 2 This Perſon will never reveal your ſecrets.
• 3 Be ſubmiſſive to him, and you will enjoy his Eſtate.
• 4 Promiſe a reward, and you will have what you loſt.
• 5 You run a great hazard of being made a bankrupt.
• 6 You will be a loſer by trading in corn & wine
• 7 You will win at Cribbidge.
• 8 Your Sentence will be concluſive and advantageous.
• 9 Trading in horned beaſts will prove gainful to you.
• 10 If ſhee be a Mayd, 'tis againſt her will.
• 11 Shee is with Child of a Son, that will be a grief to her.
• 12 This Woman will never be with Child by her Husband.

Numb. 31.

• 1 The News that is currant abroad is true.
• 2 You will never have any ſervice from him worth ſpeaking of.
• 3 Shee return'd no anſwer, though deſir'd.
• 4 Be as ſubmiſſive as you can, he will never make you his Heir.
• 5 This Theft was done but in jeſt.
• 6 If you be not careful, you will not find wherewithal to pay your debts.
• 7 Traffique by Sea.
• 8 You will loſe at Cribbidge.
• 9 You will have the Decretal order of the Court.
• 10 You will loſe by trading in horned beaſts.
• 11 Her Mayden-head is more trouble ſome to her then her Gown.
• 12 Shee is with Child of a Daughter, that will bring her to ſhame.

Numb. 32.

• 1 This Dream preſageth nothing but good.
• 2 The News abroad is falſe.
• 3 He is not fit for your ſervice.
• 4 This Shee-confident is corrupted by gifts.
• 5 Your Brother will deprive you of that Inheritance.
• 6 He that rob'd you, is your domeſtick ſervant.
• 7 A former Creditor will make you loſe your debt.
• 8 Trade not to Sea.
• 9 You will win at Tennis, and Pel-mel.
• 10 You will have an order of Court that will be troubleſome to execute.
• 11 You will be a great gainer by ſuits at Law.
• 12 It itch'd, ſhee ſcratch'd it, and ſo loſt her Mayden-head.

Numb. 33.

• 1 It is very probable he will prove honeſt.
• 2 This Dream brings no good with it.
• 3 The News is partly true.
• 4 He will be an affectionate Servant.
• 5 Your ſecret is diſcover'd, look to your ſelf.
• 6 Your Siſter will deprive you of that Eſtate.
• 7 Threaten hard, and you will find what you loſt.
• 8 Your debt will be but half-paid.
• 9 Dealing as a Lapidarie will prove to your advantage.
• 10 You will loſe at Tennis, and Pel-mel.
• 11 You will get an order of Court, but there will be an Arreſt of Judgement.
• 12 You will be a great Loſer by ſuits at Law.

Numb. 34.

• 1 Her thoughts are wholly taken up with Love-toys.
• 2 He is reputed a wicked Man.
• 3 This Dream will prove true.
• 4 The News is partly falſe.
• 5 His Service is more pleaſing then profitable.
• 6 They made him confeſs more then was deſir'd.
• 7 One of your Relations will deprive you of that Eſtate.
• 8 Shame keeps back the Thief.
• 9 You will only be fruſtrated in your expectation.
• 10 Trading as a Lapidarie will undo you.
• 11 You will win at Gleek.
• 12 You will be overthrown at Law, and amerced.

Numb. 35.

• 1 Shee is addicted to drunkenneſs,
• 2 Shee ſtudies to deceive ſome perſon or other.
• 3 He is look'd upon as a ſtout Man.
• 4 This Dream is but a fable.
• 5 The truth is quite contrary to report.
• 6 His ſervice is not free.
• 7 Your ſecret is ready to be diſclos'd, if you look not to it.
• 8 You will loſe this Eſtate by your folly.
• 9 The Thief is fled.
• 10 You moſt ſatisfy your ſelf with goods for that debt.
• 11 You will grow rich by procuring.
• 12 You will loſe at Gleek.

Numb. 36.

• 1 Shee is very diſcreet.
• 2 Shee is apt to be mov'd to anger.
• 3 Shee thinks of merry-making.
• 4 He is look'd upon as a Fool.
• 5 This Dream muſt be interpreted in the beſt ſenſe.
• 6 This news is reported with deſigne.
• 7 He will continue your Servant a long time.
• 8 Cajole your Confident, or he will diſcover all.
• 9 Beſtow ſomewhat of yours upon him, and you will enjoy what is his.
• 10 The Thief is a Perſon of quality.
• 11 If you had not good ſecurity, you would loſe all.
• 12 Love will prove your ruine.

Numb. 37.

• 1 Monday will be a lucky day to him.
• 2 Shee is Leacherous.
• 3 Shee is very chaſte.
• 4 See ſtudies how to be reveng'd.
• 5 He is held one of the moſt ſubtile Men of the age.
• 6 This Dream muſt be interpreted quite contrary.
• 7 There is ſomething of truth in it.
• 8 He will never continue long in your ſervice.
• 9 Threaten her, or ſhee will reveal your ſecret.
• 10 Careſſe her, and you will inherit her Eſtate.
• 11 A whole Jubilee will not diſcover the Thief.
• 12 Pay your ſelf with what they profer you.

Numb. 38.

• 1 The Cauſe will go for you.
• 2 You will prove a Loſer in all your Dealings.
• 3 Shee was a Mayd, till twelve years of age.
• 4 Shee hath had two Children.
• 5 This Woman hath not long been gone with Child.
• 6 The heat of her womb makes her barren.
• 7 The firſt Child ſhee hath will be a male.
• 8 They will live very contentedly together.
• 9 Your Wife will be very chaſte.
• 10 Your Husband will beat you.
• 11 This Match will be made up by the mediation of ſome perſon.
• 12 This Woman will marry to pleaſe her own phancie.

Numb. 39.

• 1 Shee will ſpend her days in pleaſure.
• 2 Fire will prove very in injurious to him.
• 3 Tueſday will be a proſperous day to him.
• 4 Shee is very charitable.
• 5 Shee is apt to ſcandalize perſons.
• 6 Shee thinks to hook in an Eſtate.
• 7 He is taken to be a careleſs perſon.
• 8 This Dream foretels ſome great miſchief.
• 9 In few days you will better underſtand the buſineſs.
• 10 He will be a careful Servant, but not to be truſted.
• 11 He ſeems to oppoſe, but ſee that he do not fall quite off at laſt.
• 12 If you are preſent at his death, without boubt you will be his Heir.

Numb. 40.

• 1 This Child will be long-liv'd.
• 2 His life will be full of afflictions.
• 3 The water will be always favorable to him.
• 4 Tueſday will ever be an unlucky day to him.
• 5 Shee is a very underſtanding Woman.
• 6 Shee is extraordinary vainglorious.
• 7 Shee thinks of marrying.
• 8 He is judg'd to be a Perſon that will be diſturb'd at a ſmall matter.
• 9 This Dream threatens your perſon.
• 10 Theſe matters are diſguiz'd by thoſe that relate them.
• 11 He will prove a bad Servant, and will ſteal from you.
• 12 Shee hath ſpoil'd all by her tattle, thinking to conceal it.

Numb. 41.

• 1 This Child is the Mothers Husbands.
• 2 This Child will be ſhort-liv'd.
• 3 His life will be full of afflictions.
• 4 He will run ſome riſque by water.
• 5 Tueſday will be a fortunate day to him.
• 6 Shee is a Woman of great equity.
• 7 Shee is very jealous.
• 8 Shee thinks of making love.
• 9 This Perſon is look'd upon as a Cheat.
• 10 This Dream threatens ſome Friends of yours.
• 11 Theſe things are divulg'd to ſurpriſe perſons.
• 12 This domeſtique Servant is a meer ſpy in a family.

Numb. 42.

• 1 The party that is ſick will recover.
• 2 This Child is not the Mothers Husbands.
• 3 This Child will die in the Cradle.
• 4 He will lead a very voluptuous life.
• 5 The air will never injure him.
• 6 Wedneſday will be an unfortunate day to him.
• 7 Shee is of a ſweet and affable diſpoſition.
• 8 Shee is very envious.
• 9 Shee thinks of nothing.
• 10 This Man is judg'd a very knowing perſon.
• 11 This Dream relates to your Eſtate.
• 12 You muſt make as if you beleev'd it, but nothing will come on't.

Numb. 43.

• 1 He will ſucceed his Father in his Offices.
• 2 The party that is ſick will not recover.
• 3 This Child is legitimate.
• 4 This Child will not out-live his Childhood.
• 5 His life will be croſs'd with a thouſand diſcontents.
• 6 The air is his moſt potent Enemy.
• 7 Thurſday will be a proſperous day to him.
• 8 Shee excels in humility.
• 9 Shee is very idle.
• 10 Shee thinks of performing ſome exploit.
• 11 This perſon is taken for a very rational Man.
• 12 This Dream hath diverted you from changing your deſigne.

Numb. 44.

• 1 He will be very fortunate.
• 2 He will not ſucceed his Father in his Offices.
• 3 He will recover, yet be always ſickly.
• 4 This Child is a Baſtard.
• 5 This Child will bury both Father and Mother.
• 6 His life will be very happy.
• 7 He will get an Eſtate by the increaſe of his Land.
• 8 Thurſday will be an unproſperous day to him.
• 9 Shee excels in fidelity.
• 10 Shee is a very troubleſom perſon.
• 11 Shee is ſtudying how to anſwer a Letter.
• 12 This Perſon is held a good Companion.

Numb. 54.

• 1 This change will be honorable.
• 2 He will be very unfortunate.
• 3 He will have good Offices.
• 4 He will recover, but die of a Relapſe.
• 5 This Child is very ſuſpicious.
• 6 This Child will not outlive the Father.
• 7 He will lead a very contentious life.
• 8 The Earth will be unfruitful, notwithſtanding his Husbandry.
• 9 Fryday will be a happy day to him.
• 10 Shee is a real friend.
• 11 Shee is a Thief.
• 12 Shee is intent upon her devotion.

Numb. 46.

• 1 Your deſire will be fully accompliſh'd.
• 2 This alteration will be ſhameful to you.
• 3 He will be fortunate in the Enjoyment of wealth.
• 4 He will never have any Office or Charge.
• 5 The party that is diſtemper'd will recover ſooner then is imagin'd.
• 6 This Child hath many Fathers.
• 7 This Child will be overlaid by his Nurſe.
• 8 His life will be very peaceable.
• 9 He is in danger of burning.
• 10 Fryday will be an unfortunate day to him.
• 11 Shee excels in ſolidity of judgement.
• 12 Shee hath her Religion to choſe.

Numb. 47.

• 1 This year will prove very fruitful in all things.
• 2 You will never obtain your deſire.
• 3 This alteration will be advantageous to you.
• 4 Poverty will make you miſerable.
• 5 He will diſcharge himſelf well of his Offices.
• 6 This Perſon that is ſick will not recover ſo ſoon as is imagined.
• 7 The Mother knows very well whoſe Child this is.
• 8 This Child will outlive all his Brothers and Siſters.
• 9 He will ſpend his life in litigious ſuits at Law.
• 10 The winds will be miſchievous to him.
• 11 Saturday will be a ſucceſsful day to him.
• 12 Shee is accompliſh'd with all manner of perfection.

Numb. 48.

• 1 This Peace will continue.
• 2 This will prove a very barren year.
• 3 If you be induſtrious, you will obtain your deſire.
• 4 This change will be diſadvantageous to you.
• 5 He will be fortunate in his Charges and Offices.
• 6 He will not diſcharge himſelf well of his Offices.
• 7 This ſick perſon will die, becauſe his diſeaſe is not known.
• 8 This Child hath a better Father then his Mothers Husband.
• 9 This Child will go near to die of worms.
• 10 Shee will live with her own relations.
• 11 He runs the hazard of drowning.
• 12 Saturday will be an unſucceſsful day to him.

Numb. 49.

• 1 The great Man will overcome the little one.
• 2 This peace will not continue long.
• 3 This year will be fruitful in Corn and Wine.
• 4 Deſiſt from your deſigne; for 't is to no purpoſe.
• 5 This will be a profitable change to you.
• 6 He will have no ſucceſs with his Charges and Offices.
• 7 Your Offices will be very helpful to you.
• 8 The party diſeas'd will recover, if his diſtemper be known.
• 9 This is Fathers own Son, whatever the world thinks to the contrary.
• 10 This Child will die of Convulſion-fits.
• 11 Shee will lead her life among ſtrangers.
• 12 You muſt have a care of being hurt by a ſtone.

Numb. 50.

• 1 Theſe two Enemies will at laſt be reconcil'd.
• 2 The little Man will beat the great one.
• 3 This year will not end without War.
• 4 This will be a ſcarce year for Corn and Wine.
• 5 You will obtain your deſire in part.
• 6 This alteration will prove diſadvantageous to you.
• 7 He will proſper in the beginning of his life.
• 8 His Charge will undo his family.
• 9 Multiplicity of Medicines will kill him.
• 10 His Mothers Husband did not beget him.
• 11 This Child will live till all his friends are weary of him.
• 12 Shee will never be perfectly in health.

Numb. 51.

• 1 Your journey or voyage will be proſperous.
• 2 Theſe two Enemies will never be reconcil'd.
• 3 The young Man will get advantage of the old one.
• 4 This will prove a quiet year.
• 5 This year will produce ſtore of fruits.
• 6 Your deſires & expectations will be fruſtrated.
• 7 This alteration will be ſhameful to you.
• 8 He will make an happy end.
• 9 He will have Offices confer'd upon him by way of gratification.
• 10 Abſtinence will cure him.
• 11 This Child will not be known but by means of a Jubilee.
• 12 This Child will be in danger of death at ſeaven years of age.

Numb. 52.

• 1 Of a continued feavor.
• 2 Your journey or voyage will be unſucceſsful.
• 3 Their reconciliation will not continue long.
• 4 The old Man will get advantage of the young one.
• 5. This peace is not very well ſetled.
• 6 This year will be barren in fruit.
• 7 You will accompliſh your deſires, notwithſtanding the obſtructions you meet with.
• 8 This change will make thee diſeſteem'd.
• 9 The beginning of his life will be unhappy.
• 10 He will purchaſe Places with mony.
• 11 Bleeding and purging will cure him.
• 12 This Childs Mother ſaith he is her Husbands and we muſt beleeve it.

A TREATISE Of NOCTURNAL DREAMS & VISIONS, With their Interpretations, According to the Doctrine of the Ancients.

Publiſhed in French By Marck de Vulſon Sieur de la Colombiere, and Knight of the Order of S. Michael; AND Tranſlated into Engliſh By J. G. of the Inner Temple, Gent.

LONDON: Printed by J. C. for William Crooke. 1669.

A TREATISE OF Nocturnal Dreams and Viſions, AND Of their SIGNIFICATIONS, According To the Opinion of the Ancients.

DReams and Viſions are infus'd into men for their advantage and inſtruction. Wherefore God promiſeth in the ſacred Pages, that he will pour out his Spirit upon all fleſh, ^[1] that their ſons and daughters ſhall prophecie: The old men dream dreams, ^[2] and the young men ſee viſions. And both ſacred and prophane Hiſtories are ſo fully furniſht with variety of examples concerning the true event of many Dreams, that it would argue incredulity and ignorance in natural cauſes, not at all to credit them. Hippocrates is of opinion, that whilſt the body ſleeps, the ſpirit is awake, and tranſported unto all places where the body could have acceſs; and that it ſees and knows all things which the body could know and ſee when awake, and toucheth all that it could touch: In ſhort, that it hath all the operations that the body, now aſleep, can be capable of when awake.

There are five ſorts of Dreams, that have different names according to their different qualities. The firſt is a Dream: The ſecond a Viſion: The third an Oracle: The fourth a Phantaſie, or vain imagination: The fifth an Apparition.

That is called a Dream, which diſcovers the truth under a hidden Figure; as when Joſeph interpreted Pharaoh's Dream of the ſeven lean King that ſhould devour the ſeven fat ones; and the ſame of the ears of Corn, &c.

A Viſion is no other then this; when a man really ſees awake, that he did aſleep; as it happened to Veſpatian, when he ſaw the Chirurgion that drew out Nero's tooth.

An Oracle is a revelation or advertiſement made to us in our ſleep, by ſome Angel or other Saint, to perform Gods Will according to their information; as it hapned to Joſeph the Husband of the holy Virgin, and the three Magi.

The Phantaſie or vain imagination happens in that inſtant when the affections are ſo vehement, that they aſcend up to the brain, during our ſleep, and meet with the more watchful ſpirit: then what the thoughts are employ'd about in the day, we fancie in the night; ſo an Inamorato, who in the day-time thinks on his Miſtreſs, in the night, when aſleep, he meets with the ſame thoughts:

— Nam mens humana quod optat

Dum vigilat, ſperans, per ſomnum cernit id ipſum.

^[3]

So when a perſon thinks to meet with any thing, oftentimes it falls out, that in the night-time he Dreams he hath met it. It happens alſo that he that faſts all day dreams at night that he is feeding; if he had any thirſt in the day-time, in the night he dreams of drinking, and is very much delighted with it. And the Miſer and Uſurer dreams of Bags, nay, will diſcourſe of them in his ſleep.

An Apparition by the Greeks called [〈 in non-Latin alphabet 〉], a Phantaſm, and is no other then a Nocturnal Viſion that preſents it ſelf to weak Infants and antient men, who fancie they ſee Chimaera's approaching to intimidate or offend them.

Of theſe five ſorts of Dreams, the three former have ſome appearance of truth, but the two laſt are altogether fallacious.

Yet you muſt obſerve this of all the Dreams, that thoſe that leave no impreſſion upon the memory are inſignificant: and thoſe which we remember, muſt be, if good and true, about daybreak, or at the leaſt after midnight; for till then all the ſenſes and faculties of the body are buſied about digeſtion; and the ſpirit being diſturbed by the vapours that ariſe from the meat, and ſeat themſelves in the brain, the Dreams are to little or no purpoſe. Yet Artemidorus affirms, that he that is ſober and undiſturb'd, may dream at all times, even in the day, and there may be a certain event of them.

Some Authors make a threefold diviſion of Dreams, viz. into Dreams of Natural, Animal, and Celeſtial things. Natural things are thoſe by which Phyſitians judge of the humours; dreams of things Animal, are ſuch as owe their being to the paſſion and the trouble that the ſpirit was infeſted with in the day-time; and the Celeſtial are advertiſements of things that are Divine; as that of the Statue which the King of Babylon imagin'd he ſaw in his ſleep, which is ſo accurately portraicted by the Prophet Daniel.

There are but few that have the gift of tru[••] Dreams; and they fewer, that underſtand their interpretation, there being much to be obſerv'd tha[•] is not vulgarly underſtood. There are two principa[•] kindes of Dreams, viz. Speculative or Contemplative, which require our conſideration, becauſe their event is every way agreeable to the Dream[•] as we read it hapned to a Priſoner in the little^[4] Chaſtelet at Paris, who dreamt that whilſt the[•] were putting the halter about his neck to hang him, that he ſaw an unknown perſon that came to his reſcue with a ſword, and took off th[••] rope; which the next day hapned accordingly: for the Judge having pronounced ſentence of death, and committed him to the Executioner; he was reſcued by ſome perſons that came incognito, imploy'd by his friends to that purpoſe.

The ſecond is Allegorical, or ſignificative, becauſe it happens not according to the Dream, but by a riddle; as when we dream of ſeeing an Angel, that ſignifies revelation, or good news; to ſee a Serpent that endeavours to do miſchief, ſignifies envy, and tribulation from envious perſons.

Speculative Dreams have an immediate event, but the Allegorical not ſo ſoon; for there is a days time or two, between a Dream, and the Event thereof, ſo that ſometimes a man may deceive himſelf in this, viz. whether he muſt attend the ſucceſs according to the Dream, or judge it will fall out contrarily; which is underſtood only by learned and prudent Interpreters. Sometimes there are monſtrous Dreams, which ought not to be liſted in the number of thoſe that are ſpeculative; they are ſuch as cannot poſſibly happen, as when you Dream that you fly, have horns, go down into hell, theſe are of the nature of thoſe that are Allegorical, which carry a different ſignification.

Dreams are proportion'd according to the condition of the party Dreaming: Thus thoſe of Eminent perſons, be they good or bad, will be great, viz. if good, they ſignifie great benefit; and on the contrary, great miſery. If the Party that Dreams be of a mean condition, the Dreams with their events will be means alſo; if poor, their Dreams will be very inconſiderable: for the Rules of Dreaming are not general, and cannot ſatisfy all perſons one way; but ſometimes according to times and perſons, they admit of various interpretations.

They that Dream of acquainting a ſecond perſon with buſineſs that belongs not to their profeſſion or trade, that happens to themſelves; but when they ſeem to give any advice touching their own trade or profeſſion, that happens to others; and he that Dreams he practiſeth what he heard, that is an extraordinary good ſigne, and he will proſper in his trade or profeſſion. A Graecian Phyſician Dreaming that he did adviſe another not to marry a wife that was a Roman, it hapned that this Phyſician eſpouſed a Roman Dame, that brought him much trouble. Heraclides the Tragoedian being at Rome prepar'd for a diſputation about the Art of Tragoediography, Dream'd in the night, that he was to maintain a diſpute with the Tragoedians and Judges; and yet notwithſtanding on the morrow he was overcome in the diſpute.

Sometimes our Dreams have a true event, though diametrically oppoſite to our hope and deſire. Amilcar the Carthaginian General, beſieging a Town in Sicily, dream'd he heard a voice, that aſſur'd him he ſhould ſup in the Town to morrow; which wrought upon him ſo effectually, that he did hope and beleeve he ſhould take it that day; and to that end having given order to his Soldiers for a general aſſault, a diſſention aroſe among the variety of nations that made up the compoſition of his Army, ſo that the Town taking advantage of this opportunity, ſallied out, and attaquing that place where Amilcar then was, took him Priſoner, and conducted him to ſupper in their Town; and ſo his hope was fruſtrated, but not the Dream.

The Valiant and Reſolute, as alſo the learned underſtanding perſons in the affaires of this world, whoſe ſpirits are diſtracted neither with hope or fear, are not ſo inclinable to Dreams and Phantaſies, as the timorous, ignorant, and thoſe of the vulgar, who phancy nothing all night but what took up their thoughts in the day-time.

Now it is convenient to produce examples of all ſorts of Dreams that have a true event. The firſt ſort is called a Dream.

Joſeph the Son of Jacob Dream'd that his Brothers ſheaves made obeiſance to thoſe he had made: and again he had another Dream; The Sun, Moon and eleven Starres ſeemed to worſhip him; which was true; For being by God's grace and favor eſtabliſhed Governor of all Egypt, He furniſhed his Brethren with corn for their ſuſtenance, during the famine, together with his Father and Mother; and after his diſcovery of himſelf, he beſtowed on them great poſſeſſions, and gave them the Land of Goſhen to dwell in. King Pharaoh's Butler, being impriſon'd, Dream'd in the night, that he ſaw a vine with three branches that flouriſhed by degrees, and after it had bloſſom'd the ripe grapes appear'd, and he ſeem'd to have the King's Cup in his hand, and that he preſſed the grapes, and ſtrained out the wine, which overflowed the Cup he preſented to the King. Joſeph interpreted this Dream, and ſaid that the three branches were the three days that the Butler was ſtill to remain a Priſoner; which time expir'd, King Pharaoh would be mindful of him, and reeſtabliſh him in his Office to ſerve him as before: which had a true event.

The King's Baker,^[5] who was a Priſoner at the ſame time, Dream'd that he carried three Baskets of meal upon his head, and that in the uppermoſt there were all ſorts of Viands that could be praepar'd by the Baker's art, and that the birds eat of it. Joſeph in like manner interpreted this Dream, and ſaid, that the three Baskets ſignified three days, at the end whereof King Pharaoh would cauſe this poor Baker to be hang'd: which had an event ſuitable to the praediction.

The ſame King Pharaoh Dream'd that he was ſtanding near a River out of which there came ſeaven well-favour'd and fat Kine, which were devour'd by ſeaven other meagre and ill-favoured to the ſight. The ſame night he Dream'd alſo and Phancied that he ſaw ſeaven full ears of corn which were ſwallowed up by ſeaven other dr[••] and wither'd ears. Joſeph interpreted it thus that the ſeaven fat Kine,^[6] and the full ears of corn ſignified ſeaven years plenty in the Kingdom of Egypt; and the ſeaven meagre Kine and ill-favoured ears of corn did denote ſeaven years of deart and famine, during which time they ſhoul[•] conſume all that was gathered up in the ſeave[•] years of plenty. Which fell out ſo, according t[•] the explication.

Theſe four Examples will be ſufficient concerning Dreams that are made under hidde[•] figures, the truth whereof is manifeſtly apparent being explain'd by art, or divine inſpiration.

The ſecond ſort, known by the name of [〈◊〉] Viſion, happens frequently. We read that Veſpaſian being with the Emperor Nero in the Iſland o[•] Achaia, ſaw in a Dream an unknown perſon who acquainted him that his good fortun[•] ſhould commence, when Nero ſhould have [〈◊〉] tooth drawn. The firſt perſon he met after h[•] was awake, coming out of his Chamber, was [〈◊〉] Chirurgion, that told him he came juſt at tha[•] time from drawing one of Nero's teeth: ſhortly after Nero died, and Galba alſo; and ſo conſequently Veſpaſian, having made his advantage of the diſſention between Otho and Vitellius, was created the ſucceeding Emperor.

Emionides the Poet, having inter'd a dread corps, which he found on the Sea-ſhore; the night after he Dream'd that that ſame body appear'd to him, and advis'd him not to venter to Sea; which engaged him to remain on the ſhore; and his Aſſociates ſetting ſaile in order to a Voyage, unfortunately periſh'd by a Tempeſt.

Septimus Severus Phancied that he ſaw the Emperor Pertinax break his neck by a fall, and that his horſe made towards him, whereon he mounted; which fell out truly; Severus being choſen Emperor in his place.

Jacob the Patriarch had a Viſion in a Dream, of a Ladder, which placed on the earth,^[7] the top thereof reached to Heaven, and the Angels did aſcend and deſcend; and the Lord leaning on the Ladder, promiſed Jacob and his poſterity the place whereon he ſlept, and that all the families of the earth ſhould be bleſſed in his ſeed: which hapned according to his Viſion.

The Emperor Conſtantine leading the Army which he had rais'd againſt Maxentius, ſaw in a Dream, a beaming and reſplendent Croſſe, and heard a voice, which told him, that in that ſigne he ſhould overcome his Enemies; ſo that he caus'd a Croſs adorn'd with gold and pretious ſtones to be carried on the day of the battle, and committed the cuſtody of it to the valianteſt in his Army; and under theſe h[•]ppy preſſages, he totally defeated the Army of Maxentius, who was kill'd upon the place.

The third ſort of Dreams is call'd an Oracle; as that which hapned to Joſeph the Husband of of the moſt holy Virgin, who being with child, was divinely advertis'd by an Angel, to conduct the Virgin Mary, ^[8] and her Son Jeſus, into Egypt, with all poſſible diligence, that they might avoyd the cruelty of Herod, who deſtroyed all the young Children.

The three Magi or Sages of the Eaſt,^[9] after they had worſhipped our Saviour Jeſus Chriſt in the Manger, the Angel appear'd to them in a Dream, and acquainted them that they muſt ſteer ſome other courſe in their return, and avoyd paſſing by the place where Herod reſided.

As to the Phantaſies and Apparitions, a thouſand examples may he produced; we ſhall all over this Treatiſe treat very amply both of the one and the other. And becauſe we endeavour a methodical relation, we will firſt diſcourſe of thoſe Dreams that are of things natural, which owe their original to the humors that are analogous to the four Elements; afterwards we ſhall mention Dreams of things animal, and conſequently of the Coeleſtial.

Of the FIRE.

WHen a man Dreams he ſees Fire, that ſignifies the iſſue of his choler; and ordinarily they that Dream of Fire, are active, cholerick, and furious. A Man that Dreams he is burnt by Fire, that prognoſticates a violent Fever.

He that Dreams he ſees a moderate Fire in his chimney, without ſmoak, or the crackling of ſparks, it ſignifies that he which Dream'd is in perfect health, and that his inclination ſwayes him to that which is good and rational; ſometimes alſo it ſignifies riches: ſome are of opinion that it denotes a feaſt, or rejoycing among relations and friends.

On the contrary, when one Dreams that he ſees a great ſparkling Fire with much ſmoak, that ſignifies anger, debates, or ſome bad news, which he that Dreams will ſoon be ſenſible of.

When one Dreams of ſeeing a Fire extinguiſhed, that ſignifies indigence, neceſſity, ill fortune, and want of money: and if any diſtemper'd perſon Dreams that the Fire is put out, that praeſageth his death.

When one Dreams that he ſees a clear, ſhining, lighted candle upon a table or cabinet, that is a good ſigne to the Sick, it denotes recovery and health: and if he that Dreams be unmarried, it ſignifies that he will ſpeedily marry, that he will have ſucceſs, and proſper in his undertakings, and that he will gain credit: the ſame interpretation may be made of a Lanthorn or flaming Torch.

He that Dreams he ſees a Candle, Lanthorns or Torch extinguiſhed or darkned; that ſignifies unto him ſadneſs, ſickneſs and poverty.

He that Dreams he is in a Ship, and ſees a clear light afar off, ſhall be aſſured of a fai[•] wind, ſhall receive no dammage by tempeſts, and ſhall arrive happily at the Haven.

When one Dreams in the night, that he holds a burning Light or Torch in his hand, it is a good ſigne, and chiefly to thoſe that are young; for it ſignifies that they ſhall enjoy their loves, accompliſh their deſignes, overcome their Enemies and gain honor and good-will from all perſons.

To Dream you ſee a burning Light in th[•] hands of another, ſignifies that the miſchief don[••] will be diſcovered, and the party puniſhed, and that there will be no poſſibility of excuſing o[•] concealing it. When the light is extinguiſhed it ſignifies the contrary.

When one Dreams that he ſees one or more houſes burning with a clear pure Fire that is not violent, nor ſparkling, and that thoſe houſe[•] are neither conſum'd nor deſtroy'd; that ſignifies to the neceſſitous, goods, riches, and Inheritances; to the rich it praeſageth honors, charges and dignity: But if you ſpie them burning with a ſmoaky violent or ſparkling Fire, and that they ſeem to fall and be conſum'd; that denotes the contrary, viz. adverſity, trouble, Lawſuits, ſhame, misfortune and death to the Dreamer. Queen Hecuba, wife to King Priam, being with child of her Son Paris, Dream'd that ſhee went with a burning Torch, that would conſume the City or Troy; which was a prognoſtick of the ruine of her Empire; of her own, and the death of all her relations.

When a man Dreams that his bed is on Fire, and that he periſheth; that ſignifies dammage, ſickneſs or death to his wife; and if the wife Dreams it, the ſame may happen to her Husband.

When one Dreams that he ſees Tapeſtry or other moveables of a Hall burning, and that they are comſum'd; that prognoſticates dammage or death to the Maſter of the Houſe.

When one phancies in a Dream that he ſees the Cabinet or Cupboard that belongs to the Miſtris if the Houſe burning, that ſignifies ſickneſs or death to her.

If one Dreams that the Kitchen is one Fire, that denotes death to the Cook, the men or maidſervants, or one of them.

When a man beleeves the ſhop is on Fire, and that it is conſum'd by the Fire, that ſignifies loſs of Goods and Poſſeſſions.

If one Dreams, that he ſees the out-windows of the fore-part of the houſe burning, and that they are conſum'd, that ſignifies the death of Brethren; if they are thoſe of the back-part, it is the death of Siſters, or of one of them.

When one Dreams that the Gates burn and are conſum'd, that ſignifies death to the Miſtris of the Houſe, and ſomtimes to him that Dreams.

If one beleeves he ſees the Bed-poſts on Fire without being conſum'd, that ſignifies good fortune to the male-Children, as Euripides the Philoſopher teſtifies.

To ſee the top of the Houſe on Fire, and conſum'd, denotes loſs of Goods, Law-ſuits, o[•] the Maſter of the houſe his Friends.

If one Dreams that he kindles a Fire, and that it burns immediately without trouble, or a candle or Torch, that ſignifies that the Children begotten will be fortunate, and honor their Mother.

If a Woman Dreams that ſhee kindles or lights the Fire, it is a ſigne ſhee is with child, and that ſhee will be ſafely deliver'd of a fortunate child, whether it be a Boy or a Girl.

When one Dreams of kindling a Fire with much ado, and that it extinguiſheth preſently, it denotes dammage and diſhonor to the wife, and he that Dreams, who often proves the cauſe of it.

He that Dreams he ſees a Caſtle quite burn'd down and conſum'd, it ſignifies damage, ſickneſs or death to the Maſter thereof: and he tha[•] Dreams a City is on Fire and conſum'd, that denotes famine, war or peſtilence to the ſaid City.

He that Dreams he ſees a man publickly burn'd, it ſignifies loſs in merchandizing o[•] ſickneſs.

He that Dreams he ſees his cloathes burn'd and conſum'd, it ſignifies vexation, injury, reproach, overthrowing at Law, and loſs of friends.

He that Dreams he ſees a ſtack of corn burn'd and conſum'd, it ſignifies famine and mortality but if it conſumes not, it denotes fertility and great riches to him that Dreams.

He that Dreams he ſees himſelf burning in the Fire, and ſuffers pain thereby, it ſignifies envy, diſpleaſure, choler, and debates. He that Dreams he holds a Torch made of ſtraw, and carries it in publick, it ſignifies joy, honor, and the ſafe management of Affairs.

He that Dreams he burns his finger, it ſignifies envy and ſin.

Of the AIR.

THey that Dream they ſee the Air clear and ſerene, ſhall be belov'd and eſteem' by all perſons; and thoſe that are their enemies, and envy them, ſhall be reconcil'd into them.

According to the obſervation of Phyſicians; they judge the perſon to be ſanguine and full of blood, that is accuſtom'd to Dream of the Air. Some eniment Authors affirme, that to Dream of ſeeing the Air clear and free from clouds, it ſignifies that the theft or thing loſt ſhall be diſcovered, and that one ſhall overcome his Enemies; that he ſhall overthrow at Law, be reſpected and eſteem'd by all, and that he ſhall make a ſucceſsful voyage or journy, if he be upon any ſuch deſigne: in brief, all good things are denoted by a clear and ſerene Air.

But on the contrary, if one Dreams that the Airs is cloudy, dark and troubled, that ſignifies ſadneſs, ſickneſs, melancholy, and obſtruction of buſineſs: in ſhort, ſuch a Dream ſignifies the contrary of what is before ſignified by a pure and clear Air.

When one Dreams he is in a calme Air, that ſignifies that his life and manners ſhall be good, peaceable, and acceptable to all company; and that the buſineſſes and voyages or journies he undertakes ſhall ſucceed according to his deſire.

If one Dreams he ſees a ſoft ſhowre, without ſtorme, tempeſt, or great winds, that ſignifies to Labourers gain and profit; and quite contrary, to Merchants it denotes obſtruction, loſs and ſpoile of their Merchandizes; and the ſame to Artiſans and Mechanicks.

Dreams of great and long continuing rain, hail, tempeſts, and thunder, ſignifie afflictions, troubles, dangers, loſſes and peril: to the poorer ſort, they ſignifie repoſe; for during the ſtorme they are ſhut up, and at reſt.

When one Dreames of Ice and Snow in winter, that hath no ſignification; for the ſpirit repreſents to the memory the cold of the praeceding day; but if it be in another ſeaſon, that denotes a good Harveſt to Husbandmen, and that the earth will abound in all things: To Merchants and other men of employment, it ſignifies hindrance in their negotiations and voyages; and to ſoldiers, that their deſignes will be fruſtrated.

To Dream of hail, ſignifies ſorrow and trouble, Yet it ſignifies alſo, that the moſt hidden ſecrets ſhall be reveal'd and made known.

To Dream you ſee a thunderbolt fall near you without a tempeſt, ſignifies that he that Dreams ſhall be conſtrain'd to fly, or quit his country, and dwell elſewhere; and this is underſtood particularly of Grandees. If one Dreams that thunder falls upon his head, or on the houſes, that ſignifies loſs of life and Goods.

Of the Coeleſtial Fire.

TO Dream one ſees a moderate, pure and ſhining Fire in the Heavens, ſignifies the menaces of ſome Prince or great Lord.

To Dream one ſees a great Fire in the Heavens, ſignifies an aſſault by Enemies, poverty, deſolation and famine; and on what part ſoever the Fire falls from Heaven, that denotes that the evil or Enemies will proceed from thence; and if we Dream that the ſaid Fire flies and deſcends on all parts, that is ſtill worſe.

To Dream you ſee burning Lights or Torches, branches and trees on Fire, deſcending from Heaven, it ſignifies Warres, Quarrelling, Sterility, as alſo danger to him that Dreams, that he ſhall be violently hurt in the head, that he ſhall be beheaded, or have his brains beaten out by a fortuitous chance, or ſome ſtrange accident.

Of the WATER.

THey that Dream they frequently ſee others, or do often dip themſelves in the Water, according to the Naturaliſts, are of a phlegmatick conſtitution, and ſubject to defluxions and catarrhes.

To dream that you ſee River-water clear and calme, praeſageth good to all perſons, and principally to Travellers, Lawyers and Judges.

To Dream one ſees River-water troubled, ſignifies that one ſhall be threatned by ſome great Lord, or out of his Maſters favor; and that Lawyers ſhall be in great trouble, and ſubject to cenſure.

To Dream of being in an impetuous River, and not to eſcape, ſignifies danger to the perſon of him that Dreams, ſickneſs cauſed by defluxions, and delatory Law-ſuits.

To Dream of ſwimming in a great River, ſignifies future peril and danger.

To Dream you ſee a clear River run by your Chamber, praeſageth the arrival of ſome rich and liberal perſon, who will advantage the Dreamers; but if the Water be troubled, and that it ſeem'd to ſpoile the moveables of the Chamber, then that ſignifies to thoſe of the family violence, quarrels, and diſorder occaſioned by Enemies.

A rich man that Dreams he ſees a rivulet of clear Water run by his houſe, will be ſuddenly choſen into ſome charge or office, in which he ſhall receive honor, joy and profit, and will prove a refuge and Aſylum to the oppreſſed.

To Dream you ſee a rivulet that is troubled, ſignifies loſs and dammage by Fire, Law-ſuits and Enemies.

It is a good ſigne to dream you ſee a Pit full of fair Water in a field where there is none at all; for he that Dreams will be a thriving man, and ſuddenly married, if he be not ſo already, and will have good and obedient Children.

To Dream you ſee a Pit whoſe Water overflowes the banks, that praedicts loſs of ſubſtance, the death of Wife and Children; and if the Wife have the ſame Dream, that denotes her death, or the loſs of her ſubſtance.

To Dream that you ſee a little Pond, ſignifies that you will enjoy the love of a beautiful woman; and the ſame if a woman Dreams it; ſhee ſhall have her deſires accompliſhed.

To Dream that you are in Boat upon a River, Lake or Pond of clear Water, that is very good, and ſignifies joy, proſperity and ſucceſs in affaires.

If a ſick Perſon Dreams that he ſees a River or Fountain of clear running Water, that praeſageth his recovery; but if the water be troubled and muddy, it ſignifies the contrary.

If a young Man Dreams he draws Water out of a clear Well, that ſignifies he will be ſpeedily married to a fair Mayd, that will bring him a portion; if the Water be troubled, he will be diſturb'd by her, and ſuddenly fall ſick.

If he ſeems to give others clear Well-water to drink; by this Mayd's means he will enrich, or afflict them, if the Water be troubled.

If any one thinks that his River, Pond or Fountain is dried up, that ſignifies poverty; or death.

If any one Dreams that he ſees Water flow from a place where there is no poſſibility it ſhould come, that ſignifies care; torment and affliction. If he imagine that he hath taken up ſome of that Water, the miſchief will be of a longer continuance, according to the quantity he hath drawn; if it ſeems to him that it is dried up and gone, the misfortune will alſo be at an end.

He that Dreams he drinks warm Water, is in danger of receiving praejudice by an offended Enemy, and the party will be afflicted more or leſs according to the degree of the heat of the Water; for as freſh Water is a good, ſo hot or boyling Water is a bad ſigne.

When one Dreams he ſees a Bath, that ſignifies affliction or grief.

If a perſon Dreams he goes into a Bath, and that he finds it too hot, he will be troubled and afflicted by thoſe that belong to his family; which trouble will be proportionable to the heat of the Water in the Bath, whether more or leſs.

If it ſeems to him that he hath only pul'd off hi[•] cloaths, without going into the Bath, he wil[•] have ſome diſturbance, but of no long continuance.

If one Dreams he goes into an extreme col[•] Bath, the ſame ſignification is to be given of it as when it is too hot.

But if it be temperate, and as it ought to be it is a good Dream, praeſaging proſperity, pleaſure, joy and health.

If one Dreams he hath carried Water in a garment, linnen cloth, or any other thing, o[•] in a broken Veſſel that could not hold Water, that denotes to the Party loſs and dammage, and that he will be deceiv'd by thoſe whom he hath intruſted with his Eſtate and Subſtance, or elſe that he will be rob'd by his domeſtique Servants.

If he Dreams that the Water he hath drawn into theſe things is not ſpilt, then he will praeſerve his Eſtate, though with much difficulty[•] but if the Water be ſpilt, he ſhall loſe it.

If he phancies that he hath hid the Veſſel and Water under ground, he will fall to decay, and will be in danger of being made a publique ſpectacle, and of dying a ſhameful death.

If one Dreams that he hath a glaſs full of Water given him, that ſignifies his ſpeedy marriage, and that he will have Children by his wife. For whatſoever is of glaſs, is applicable to the wife; and Water ſignifies abundance and fruitfulneſs.

If the Glaſs ſeems to be broken, and the Water unſpilt, that ſignifies the death of the wife, but the life the Child; and ſo contrarywiſe.

If a Miniſter Dreams he gives his people clear Water to drink, it ſignifies that he will teach them the word of God faithfully, and will be Inſtrumental to their ſalvation; if the Water be troubled, he will teach them heretical and falſe doctrine.

If any one Dreams that he hath ſpilt Water in his Houſe, that denotes care and affliction, according to the quantity of the Water.

Of Navigation.

IF any one Dreams that he is walking in a Boat, and recreating himſelf without fear, he will have comfort and ſucceſs in his affairs: but if the Water be rough and tempeſtuous, it falleth out contrarily.

To Dream of being in a Ship or Boat in danger of overſetting and Shipwrack, it is a ſigne of danger; unleſs the party be a priſoner or captive, in that caſe it denotes liberty and freedom.

To Dream one ſees a Sea-Haven, ſignifies that he will have joy, profit and good news.

To Dream you ſee an Anchor, ſignifies aſſurance, and certain hope.

To Dream one ſees the cordage of a Ship, ſignifies news from Debtors or Factors.

To ſee the Sea sky-colour'd, and moderately waving, ſignifies joy, and performance of buſineſs with facility: but if the Sea be calme, it ſignifies obſtruction and delatorineſs; and when it is tempeſtuous, it Denotes tribulation, loſſes and adverſity.

He that Dreams he falls into the water or into the Sea, and that he awakes ſtarting, that ſignifies that he either doth or will court a married woman, and will ſpend his days, ſubſtance, honor and fortune with her; and that he cannot without great difficulty diſengage himſelf from the hands of thoſe that envy him, and are his Enemies.

Of the EARTH.

If any one Dreams that he hath good Lands well inclos'd beſtowed upon him, with pleaſant paſtures, he will have a handſom Wife, according to the ſeeming goodneſs of the Land.

But if the Land ſeem'd ſpatious and not inclos'd, that denotes pleaſure; joy and riches, ſuitable to the extent of the Land.

If it ſeem'd that the ſaid inclos'd Lands had fair gardens, Fountains, Fields, pleaſant groves and Orchards adjoyning thereunto, that ſignifies, he will marry a diſcreet, chaſte and beautiful Wife, and that ſhee will bear him very handſom Children.

If he ſaw the Land ſown with wheat, that ſignifies money and profit with care and induſtry.

If he ſaw it ſown with any kind of pulſe, that denotes affliction and trouble.

If he ſaw it ſown with Millet, that ſignifies vaſt riches to be gain'd with eaſe, and much delight.

If a Monk or Friar Dreams any ſuch thing, then it is taken for the riches and contentment of the mind.

If you Dream you ſee the Earth black, that ſignifies ſorrow, melancholy, and weakneſs of the brain.

To Dream that you ſee the Earth quake, ſignifies that your affairs and life are in danger of being loſt.

To Dream that the whole Earth quakes, ſignifies an Edict from the King, that will aſtoniſh all the Inhabitants of the Kingdom.

If you Dream that the Houſe ſhakes, it is an Edict ſimply againſt the Houſe: it preſageth alſo loſs of Goods, and ſuits at Law.

If the walls, doors and top of the Houſe fall by reaſon of the Earthquake, that denotes the deſtruction and death of the chief perſons in the Houſe.

If a King or any other Prince Dreams that his Palace or Throne is overturn'd and beaten down by an Earthquake, he will ſuddenly dy, or loſe his Kingdom.

If any one Dreams that a mountain is fallen upon a Valley, that ſignifies that ſome great Lord will oppreſs and deſtroy Good men.

If any ſees a Town that he knows, ſunk by an Earthquake, that is a prognoſtick of famine. War and deſolation, by the Indignation of the Prince; but if he knows not the Town, tha[•] ſignifies that the Nation at enmity with the King ſhall be deſtroy'd by the ſame means.

To Dream you ſee great Ditches or precipices, and that you fall into them, ſignifies that he that Dreams will ſuffer much injury, hazard his perſon, and his goods be in danger by fire.

To Dream of kiſſing the Earth, ſignifies ſadneſs and humility.

To Dream of being in a meadow, is a good ſign to Husbandmen and ſhepheards, and to others it denotes obſtruction of buſineſs.

To Dream that you are in a fair, ſtraight, level and pleaſant way, ſignifies joy, proſperity and good ſucceſs; and a bad way the quite contrary.

Of vegetative, ſenſitive and rational Creatures.

THere are three ſorts of Creatures; the vegetative, ſenſitive, and rational: the Dreams of which three we will ſucceſſively handle one after another.

Under the vegetative Creature is compriz'd Trees, Plants, Flowers and Fruits, that receive their nouriſhment, vigor, growth and maturity from the Earth and the Sun.

To Dream of holding or ſmelling odoriferous flowers in their ſeaſon, ſignifies joy, pleaſure and conſolation.

To Dream of ſeeing and ſmelling flowers out of ſeaſon; if they are white, that ſignifies obſtruction in buſineſs, and bad ſucceſs in his enterprizes; if yellow, the impediment will not be ſo conſiderable; and if they be red, the difficulty and nuſance will be extreme; and for the moſt part it ſignifies death.

To Dream of ſeeing and ſmelling Roſes in the ſeaſon of the year, is a good ſigne to all perſons, except thoſe that are diſtemper'd, and that through fear conceal themſelves; for they are in danger of death or great ſickneſs: and if the dream be when Roſes are out of ſeaſon, it ſignifies the contrary.

To Dream that you ſmell of Marjoram, Hyſop, Roſemary, Sage, and other herbs of the ſame nature, ſignifies labor, trouble, ſadneſs and weakneſs; Phyſicians only excepted, to whom ſuch Dreams are propitious.

If any one Dreams that he ſees, holds, or ſmells of Lillies out of their ſeaſon, it ſignifies the hope of the thing deſir'd will be fruſtrated.

If one Dreams that he ſees or ſmells upon Laurel, the Olive or Palme, if ſhee be a woman ſhee ſhall bear Children; if a Maid, ſhee will be ſuddenly married; if it be a man, it ſignifies amity, joy, proſperity, abundance, and good ſucceſs in his enterpriſes.

Of Pot-herbs and thoſe that are Medicinal.

IF any one Dreams that he eats or ſmells of ſuch Roots as have a ſtrong ſmell, as Radiſhes, Garlick, Onions, Leeks and the like, that ſignifies a diſcovery of hidden ſecrets, and domeſtick jarres.

To Dream that one eats Herbs of which Salads are made, as Lettice, Sorrel, Porſlane, and others that may be eaten raw; that ſignifies trouble and difficulty in the management of affairs.

Ta Dream of eating medicinal Herbs, as Beets, Mallows, Bourage, and the like, ſignifies freedom from trouble, and expedition of buſineſs, becauſe they make the body ſoluble.

To Dream of eating Coleworts, ſignifies vexation. The French Navew-gentle and Cowcumbers denote vain hope. Some are of opinion, that when ſick perſons Dream of melons or cowcumbers, that it is a prognoſtick of recovery, by reaſon of their humidity.

Of Corn, and other Grain.

TO Dream that you ſee Corne ear'd, and that you gather it, ſignifies profit and riches.

To Dream you ſee ſtacks of Corne, ſignifies profit and abundance to the Dreamer: and on the contrary, to ſee a ſmall quantity, ſignifies famine and neceſſity.

To Dream of eating white-bread made of wheat, ſignifies profit to the rich, and dammage to the poor, and on the contrary, to Dream of eating courſe-bread, denotes to the poor profit and gain, to the rich loſſes.

To Dream of eating barly-bread, ſignifies health and content.

To Dream of eating broth, is a good ſigne, and ſignifies profit and gain.

To Dream that one ſees a barn ſtor'd with corn, ſignifies, either that you ſhall marry a rich wife, overthrow your adverſary at Law, that you ſhall inherite Land, or grow rich by trading or gifts: it ſignifies alſo banqueting or merry-making.

To Dream of eating peaſe well boyl'd, denotes good ſucceſs and expedition of buſineſs.

To Dream of eating Beans, ſignifies trouble and diſſention.

To Dream of Lentils, ſignifies corruption; of Rice, denotes abundance or obſtruction. The Millet ſignifies poverty and indigence.

To Dream you ſee or eat Muſtard-ſeed, that is a bad ſigne, unleſs it be to Phyſicians, to whom ſuch dreams are advantageous.

Of Trees, and their Fruit.

TO Dream that one ſees a ſtately Oake, ſignifies riches, profit and long life.

To Dream you ſee an Olive-tree with Olives, denotes peace, delight, concord, liberty, dignity, and fruition of your deſires.

To Dream of gathering Olives off of the ground, ſignifies labor and pains.

To Dream you ſee a Laurel-tree, is a token of victory and pleaſure; and if you be married, it denotes the inheritance of poſſeſſions by your wife.

To Dream you ſee a Cypreſs-tree, that denotes death, affliction, and obſtruction in buſineſs.

To Dream you ſee a Pine, Medler or Service-tree, ſignifies idleneſs and remiſneſs.

To Dream you ſee Apple-trees, and eat ſweet Apples, ſignifies joy, pleaſure and recreation, eſpecially to women and maids; ſowre Apples denotes contention and ſedition.

To Dream that one ſees and eats Almonds, Wall-nuts and Hazle-nuts, ſignifies difficultie and trouble.

To Dream that you ſee Figs in ſeaſon, ſignifies joy and pleaſure; and out of ſeaſon, the contrary.

To Dream you ſee a Vine, ſignifies abundance, riches and fertility; for which we have the example of Aſtyages, King of the Medes, who dream'd that his Daughter brought forth a Vine; which was a prognoſtick of the grandeur, riches and felicity of Cyrus, who was borne of his Daughter after this Dream.

To Dream of eating ripe Grapes at any time, ſignifies chearfulneſs and profit.

To Dream that one ſees or eats Oranges, ſignifies wounds, grief and vexation; thoſe that are ripe, ſignifie the ſame thing.

Peaches, baſtard-Peaches, Apricocks their and ſuch kind of Fruit in ſeaſon, denotes to him that Dreams he ſees or eats them, content, health and pleaſure; but if you ſeem to eat them out of ſeaſon, they ſignifie vain hopes, and bad ſucceſs in buſineſs.

To ſee or eat ripe Pears, ſignifies joy or pleaſure; if they are ſoure or wild, the contrary.

If one Dreams he ſees a Mulberry-tree, that ſignifies fertility, abundance of goods and Children.

To Dream you ſee Nut-trees, Almond-trees, and that you eat their Fruit, ſignifies riches and content, gain'd with labor and pains; to dream that you find Nuts that have been hid, ſignifies you will find ſome treaſure.

To Dream you ſee all ſorts of trees very green or bloſſoming, is a ſigne of joy, comfort and recreation; but if you dream they are dry, or without leaves, rooted up, burn'd on thunderſtruck, that denotes annoy, fear, diſpleaſure and grief.

If one Dreams that he hath gathered the Fruit of ſome Old-tree, that prognoſticates you will be heir to ſome antient perſons.

If one Dreams that he hath gathered the Fruit of a Pomegranate-tree, he ſhall be inriched by ſome rich perſon; but if the Pome-granates b[•] not ripe, that denotes ſickneſs, or affliction b[•] ſome perſons that are wickedly diſpos'd.

If any one Dreams, that the Fruit he hat[•] gathered is rotten, that ſignifies adverſity, or lo[••] of Children.

If one Dreams that he climbs a great Tree, h[•] ſhall be promoted to ſome honor or dignity, an[•] have the command over other perſons.

And when any one Dreams that he is fall[••] from a Tree, and that he hath been ſcratch'd b[•] Thorns, or otherwiſe prejudic'd, that ſignifie[•] he ſhall loſe his Offices, and be out of favor wit[•] Grandees.

Of the ſenſitive Creature, under which Birds, creeping things and fourfooted Beaſts are compris'd.

TO Dream you ſee an Eagle in ſome hig[•] place, that is a good ſigne to thoſe tha[•] undertake ſome weighty buſineſs, and eſpecially to Soldiers.

If one Dreams that an Eagle lights upon hi[•] head, it ſignifies death to the Dreamer; and th[••] ſame, if he dreams he is carried into the air by an Eagle.

If a Woman Dreams that ſhe brings forth an Eagle, that foretels that the Child ſhe go[••] withall will be a great perſon, and that he will have many under his command.

If one Dreams he ſees a dead Eagle, that ſignifies death to great Peers, and profit to the poor.

To Dream you ſee Birds of prey or faulconry, to the rich it ſignifies increaſe, riches and honor; and to the poor, the quite contrary.

If any one Dreams he ſees a Raven, it preſages miſchief, and chiefly to the Husband, who will be diſcontented by his adulterous Wife: and if the woman dreams, it prognoſticates affliction occaſion'd by the Husband, who will forſake her to Court others.

To Dream you ſee a Crow, ſignifies expedition of buſineſs.

To Dream you ſee a Stare or Starling, ſignifies ſome ſmall diſcontent.

To Dream you ſee Pigeons, is a good ſigne, to wit, that you ſhall have delight and content at home, and ſucceſs in affairs abroad.

To Dream you ſee Cranes or Storks in flocks in the air, that foretels the approach of Enemies and Theeves. In winter it ſignifies bad weather.

To Dream you ſee two Storks together, ſignifies marriage, and procreation of good and helpful Children to their parents.

To ſee a Swan, ſignifies joy, revealing of ſecrets, and health to the Dreamer; but if it ſings, it foretels death.

To Dream of a Swallow, ſignifies that a man ſhall have a diſcreet wife; and according to the opinion of ſome, good news, and good luck to the houſe wherein they build their neſts. The Nightingale ſignifies the ſame thing.

To Dream of ſeeing Bees, ſignifies profit to Country-people, and trouble to the Rich: yet if they dream they make their honey in any part of the Houſe or Tenement, that ſignifies dignity, eloquence, and good ſucceſs in buſineſs.

If you Dream that you are ſtung by a Bee, and eſpecially by Waſps, that ſignifies vexation and trouble occaſion'd by envious perſons.

To Dream you ſee many Birds, ſignifies Aſſemblies and ſuits at Law.

To ſee or hear a Cock crow, ſignifies joy and proſperity.

To ſee two Cocks fighting, denotes quarrels and fighting.

To Dream you ſee a Peacock, is a ſigne you marry a handſom wife, that you grow rich, be in great honor, and belov'd by the King and Grandees.

To Dream of a Hen and her Chickens, ſignifies loſs and dammage.

To Dream that a Capon or Hen crows, ſignifies ſadneſs and trouble.

To ſee Patridges, is a ſigne that a man ſhall have to do with women that are malitious, ingrateful, and void of conſcience.

Quailes ſignifie bad news at Sea, Debates, Quarrels, Pyracy, Ambuſcadoes and Treachery.

All ſorts of Graſhoppers, ſignifie impertinent praters, bad Muſicians, and alſo poor people that ſteal about the Country.

If a diſtempered perſon Dreams it, it foretels no good.

All ſorts of Night-birds, as the Owlet, great Owle, Bittor and Bat, are a bad Omen, and thoſe that dream of ſuch Birds muſt undertake no buſineſs that day.

To Dream of Eggs, ſignifies gain and profit; but if there be a great number of them, it denotes care and Law-ſuits.

Dreams of things Animal.

TO ſee Dragon, is a ſigne you ſhall ſee ſome great Lord, your Maſter, or a Magiſtrate; It ſignifies alſo riches and treaſures:

To Dream you ſee a Serpent turning and winding himſelf, ſignifies danger and impriſonment; It denotes alſo ſickneſs and hatred.

To Dream you ſee a Serpent, it ſignifies you will be deceiv'd by your wife.

To Dream that you kill a Serpent, is a ſigne you will overcome your Enemies and thoſe that envy you.

To Dream you ſee Scorpions, Baſilisks, Lizards, the Scolopendra, or Caterpillers, ſignifies ill luck, and misfortune by ſecret Enemies.

To Dream of Earth-worms, ſignifies Enemies that endeavour to ruinate and deſtroy us.

If any one Dreams he ſees and catcheth large Fiſh, it ſignifies gain and proſit, according to the quantity he takes; if the Fiſh are ſmall, it ſignifies ſadneſs.

To Dream you ſee Fiſh of divers colors, to the ſick it ſignifies poyſon, and to thoſe in health injuries, contention and grief.

To Dream you eat great Fiſh, ſignifies defluxions, catarrhes and melancholy.

To Dream you ſee fiſhing-nets, ſignifies rain or change of weather.

To ſee or find dead Fiſh in the Sea, ſignifies vain hope.

A Woman with child that dreams ſhee is delivered of a Fiſh in ſtead of a Child, ſhall (according to the opinion of the Antients) be deliver[••] of a dead or ſhort-liv'd Child.

Frogs ſignifie flatterers, indiſcreet and ignoran[•] Bablers.

Of four-footed Beaſts.

IF you Dream you ſee a Lion▪ that ſignifies diſcourſe with the King, or ſome great Captain or other valiant Warrior.

If any one Dreams he combats with a Lion, that ſignifies a quarrel, and that he ſhall engag[•] with ſome reſolute Adverſary: and if he dream'[•] he came off Victorious, he ſhall be inevitably ſo.

If one Dreams that he is carried on the back [〈◊〉] a Lion, that ſignifies protection from the King or ſome great Prince.

If one Dreams that he is afraid of a Lion, i[•] ſignifies that he ſhall be ſenſible of the King's anger: and if the party that dreams be of the blood Royall, ſome danger upon the King's accomp[••] threatens him; but however, he ſhall be freed, becauſe the Lion only ſtrook him with fear.

If any one Dreams that he hath eaten Lion'[•] fleſh, the King will enrich him, and beſtow honor and power upon him.

If any one Dreams that he hath found the skin, Liver or marrow of a Lion; if he that dream'd be a King, he will find the treaſures of his Enemies; if he be a vulgar perſon, he will ſuddenly grow rich.

If a King Dreams that a Lion is brought to him bound, he will take ſome great Enemy of his.

If he Phancies that he hath a tame Lioneſs in his Palace with her young ones, if ſignifies that the Queen and his Children will be a great comfort to him, during his life, and ſucceed him after his death.

The Dream of Olympia Alexanders Mother.

The Queen Olympia being big with Alexander the Great, Dream'd that King Philip her Husband had ſeal'd up her womb with a ſeal ingraven with a Lion: which did prognoſticate the valor, magnimity and conqueſts of the ſaid Alexander.

Of the Leopard.

Dreams of Leopards have the ſame interpretation as thoſe of Lions; only that they are more ſubtle and malitious then the Lion, who is always generous.

Of the Elephant.

If one Dreams he ſees an Elephant, that, according to Artemidorus, ſignifies fear and danger; and according to Albumazar, it ſignifies the party to be a rich man; for he ſaith, if any one dreams he is carried on an Elephant, he ſhall enjoy the Eſtate of ſome great Prince, or Lord. And on the contrary, Artemidorus ſaith that he was acquainted with a rich and healthful woman in Italy, that dream'd ſhee rode on an Elephant; and that ſhee died ſhortly after.

If one Dreams that he gives an Elephant any thing to eat or drink, it is a ſigne he ſhall wait upon ſome great Lord, to his advantage.

Of the Bear.

If one Dreams that he hath ſeen a Bear, that ſignifies a rich, puiſſant, inexpert, cruel and audacious Enemy.

Of the Wolf.

The Wolf ſignifies an avaritious, cruel and diſloyal perſon; in ſo much that if any one dreams he hath overcome a Wolf, he will conquer an Enemy that hath the ſame qualities▪ and quite contrary, if he hath been bitten by [〈◊〉] Wolf, he ſhall receive prejudice by a cruel and diſloyal Enemy.

The Wolf alſo ſignifies the year.

Of the Fox.

If one Dreams that he fights with a Fox, h[•] ſhall be engaged with a wary crafty adverſary.

If one Dreams he hath a tame Fox, the interpretation is the ſame with the former.

If one Dreams that he hath a tame Fox a[•] home, he ſhall love ſome ill-natur'd woman, by whom he will be bewitcht; or ſome domeſtick that will cajole his Maſter by his ſubtility.

White Wolves, Pole-cats, Weezels and Squirrels, ſignifie the ſame thing, with little or [〈◊〉] difference.

Of the wild Boars.

The wild Boar ſignifies a pitileſs and furious Enemy, well furniſhed with all things neceſſary.

If any one Dreams he hath hunted or taken [〈◊〉] wild Boar, he will chace or take ſome Enemy that hath the ſame qualities as the wild Boar.

If any one Dreams he hath the head of a wil[•] Boar brought him newly taken by hunting, that predicts that he will ſoone obtain his deſire o[•] his moſt powerfull Enemy.

Of Swine.

Swine denote idle and lazy perſons, who live[•] doing nothing, who during their naſty idleneſs think of nothing, but how to prey upon othe[•] folks goods, that they may live at eaſe. They ſignifie alſo covetous perſons, who are no way uſeful in their generation wilſt they live, and advance their Heirs after their deceaſe.

Of the Dog.

Dogs denote fidelity, courage and affection, when we dream of ſuch as belong to us; but if we dream of thoſe that belong to ſtrangers, it ſignifies infamous Enemies.

To Dream that a Dog barks and tears our garments, that ſignifies ſome enemy of mean condition ſlanders us, or endeavours to deprive us of our livelihood.

If a King or Prince Dreams that ſeveral Dogs are brought him out of divers countries, that ſignifies that he ſhall liſt ſeveral Soldiers to fight againſt his Enemies; for the Indians and Perſians have always taken the Dog for an army, when Kings dream.

Of the Cat.

The Cat ſignifies a cunning Thief; ſo that if any one dreams he hath encountred a Cat, or that he hath kill'd one, he will commit a Thief to priſon, and proſecute him to death.

If he Phancies that he eat Cats-fleſh, he will have the goods of the Thief that rob'd him; if he dreams he hath the skin, then he will enjoy all the Thieves goods.

If any one Dreams he fought with a Cat that ſcratch'd him ſorely, that ſignifies ſicknes or affliction.

Of the Ape.

All ſorts of Apes or Monkeys, ſignifie malicious, weak, ſtrange and ſecret Enemies.

Of the Hart and fallow Dear.

If any one Dreams he hath kil'd a Hart, and that he had the head, or skin, that ſignifies he will inherit the Eſtate of ſome old man, or that he ſhall overcome fugitive, deceitful, timorous and irreſolute Enemies. Fallow Dear have almoſt the ſame ſignification.

Sheep, ſhee-Goats, Cows and Horſes.

To Dream you ſee or have many Sheep, Weathers, Shee-goats, Cows and Horſes, ſignifies wealth and plenty.

Cows in Scripture ſignifie the years.

The Ram:

If any one Dreams that he hath been run at by a Ram, it is a ſigne he ſhall be afflicted or checked by his ſoveraign Prince.

Of the Aſſe

The Aſſe denotes a good Servant or Slave, that is profitable to his Maſter; it ſignifies alſo a fooliſh and ignorant perſon.

Of the Mule.

The Mule ſignifies malice and fooliſh imaginations. Artemidorus ſaith it ſignifies ſickneſs to him that dreams he ſaw one.

Of the Ox and the Bull.

The Ox ſignifies a profitable Servant to his Maſter, and the ſubject brought under the yoak of obedience. As for the Bull, he ſignifies ſome great perſons; ſo that if any one Dreams that he received hurt, prejudice, or good by a Bull, aſſuredly he will receive it from ſome great Lords.

Of the Horſe.

The Horſe is a good ſigne; inſomuch that if any one dreams he ſaw, took, or mounted a Horſe, that is a happy omen to the Dreamer.

If any one Dreams that he is mounted on a ſtately Horſe, nimble, full of metal, and well harneſs'd, he will have a handſom, noble and rich Wife, provided the Horſe be his own; if it belongs to another, he will receive comfort, Eſtate and honor by ſome Woman that is a ſtranger.

If any one Dreams he is mounted on a Horſe or Mare, and that he paſs'd a place without making his Horſe reſty by mounting, he ſhall gain honor, dignity and fame.

If any one Dreams he rides upon a Horſe that hath a great and long tail, it is a ſigne he will find many friends to aſſiſt him in his undertakings.

Some ſay that it Promiſeth him a noble Woman, by whoſe means he will be ſucceſsful in his affairs proportionably to the greatneſs of the taile.

And quite contrary, if he thinks his Horſes tail is cut, then his Friends, Servants or Soldiers will fail him when he ſtands in moſt need of them.

If his Horſe halt, he will meet with obſtruction in his deſignes.

If any one Dreams that another rides his Horſe without his conſent, it ſignifies that ſome perſon or other will Gallant his Wife, and be taken in the fact.

Some Authors are of opinion, that if any one Dreams he is mounted on a nimble, ſprightly, active and well-managed Horſe, he will be honour'd by the vulgar, and eſteem'd by Grandees.

If that he Dreams he too violently ſpur'd the Horſe, and forced him to what he did, he ſhall be advanced to charge and dignity, and ſhall have honor proportionable to his endeavors.

In Kings Dreams, the white Horſe is applicable to the Queens perſon, who ſhall be beautiful and virtuous.

The Kings Horſe being black, ſignifies a debauch'd rich Woman.

If any one Dreams that he ſaw a young generous Mare come into his Houſe well harneſſed; it is a ſigne he will be ſuddenly married to a beautiful, young and rich Gentle-women, that will be delightful and comfortable to him. If it be an ill-ſhapen Mare without a ſaddle, that denotes a ſhee-Servant or Concubine, that will bring nothing with her.

Of the Rational Creature, and his parts.

MAn is that Creature, whom the Deity hath enrich'd with his moſt ſignal favors, having indued him with a rational ſoul, which is a ray of his Divinity; and this hath oblig'd all Philoſophers to give him ſuch excellent titles. Plato ſtiles him the miracle of miracles; Ariſtotle, the ſociable creature, born for ſociety; Theophraſtus, the Exemplar of the Univerſe; Cicero, the Divine Creature; Pliny, the Epitome of the World, and Nature's Minion: and all unanimouſly with one conſent have call'd him the little World, as comprehending within his own being, all that is moſt beautiful or admirable among the other Creatures that people the earth: but the names and praiſes that the ſacred Pages beſtow on him, are far beyond the language of humane rhetorick; that he was fram'd and made according to God's Image, that he is his Maſterpiece, his living Temple, the Object of his Love and Grace, and his Viceroy conſtituted over the whole Frame of Nature. Theſe are elogies that tranſcend all expreſſion.

And becauſe the ſubject of his Dreams are more frequently employ'd about his own ſimilitude, then any other thing that falls within the compaſs of his imagination, we will give you an exact delineation of all his dependencies, and begin with [〈◊〉] nativity, in the next place diſcourſe of his education, and then of his form and parts.

If a Woman Dreams ſhee is delivered of a Child, and yet is not big with Child, it is a ſigne ſhee will happily accompliſh her deſignes.

If ſhee be a Mayd, it ſignifies Banquetting, joy, Revelling and Nuptials; and ſomtimes fear and grief of the Mother.

If a Man Dreams he is big with Child, that ſignifies wealth, gain and profit which will ſoon fall to him.

When a Man Dreams he ſees a Woman brought to bed, that denotes unto him joy and proſperity.

If a Man Dreams that his Wife is big with Child, and that it really proves ſo, it is a ſigne the Child will live, and that ſhee will have a Son that reſembles the Father.

He that Dreams he comes out of his Mothers womb, will in a ſhort time be freed from ſome unlucky buſineſs, and rais'd to preferment.

If any one Dreams he re-enters his Mothers womb, if he be in a remote Country, that denotes a ſpeedy return into his Native Country.

He that Dreams he ſees two or three Children born, ſhall have cauſe of joy, and ſucceſs in his buſineſs.

And when you Dream of a monſtrous or unnatural birth, as if a Woman, in ſtead of a wellſhap'd-Child, ſhould he delivered of one that had two heads, four feet, four hands, or a tail, or ſome ſuch thing extraordinary, or that ſhee was deliver'd of a Cat, Serpent, Baſilisk, Rat or other animal; that is a bad Hiero[•••]phick, that betokens no good to the Dreamer; and he ought cordially to recommend himſelf to God, that he would preſerve him from thoſe misfortunes that threaten him. If it be a Woman that hath ſuch a Dream, many Authors affirm, and Anſelmus Julianus in particular (who is the Author to whom we are oblig'd for moſt of our Interpretations) that ſhee ſhall have good ſucceſs and comfort, ſhall be rich, and generally belov'd, and ſhall proſper in all her undertakings.

When one Dreams that he hath many ſmall Children, and that they ſeem to him to run about the Houſe, and yet notwithſtanding he hath none, that ſignifies that is will be very difficult for him ever to have any, and that he that dreams will have many cares and obſtructions in his affairs.

He that Dreams he ſees an Infant wrapt in ſwadling-cloaths, and ſucking the nource, that ſignifies a chronical and dangerous diſtemper, unleſs his Wife be with Child: for if ſo, it ſignifies that the Child will be ſhort-liv'd: And if it be a Woman that dreams, it is a ſigne that ſhee is, or will ſhortly be with Child of a Daughter, unleſs ſhee be ſick, or her Husband dies.

If any one Dreams he hath a head bigger then ordinary, and very highly rais'd, that ſignifies dignity and Prelateſhip, or at leaſt ſome charge or office where he ſhall be obeyed and eſteem'd; and ſomtimes it ſignifies victory over Enemies, and overthrowing Adverſaries at Law: and to Merchants and Banquers, heaping up of riches, and recovering of treaſure; If a ſick perſon dream thus, it prognoſticates a contumacious and violent feaver.

To Dream one hath a ſmall, light or ſharp head, ſignifies want of ſpirit, ſervitude and diſgrace.

To Dream one hath the head of a Moore, ſignifies voyages and journeys to remote parts, and diſpatch of buſineſs.

According to the Tradition of the Indians and Perſians.

To Dream that one is beheaded, according to the tradition of the Indians and Perſians, and that the head is ſeparated from the body, that ſignifies liberty to priſoners, health to the ſick, and comfort to thoſe in diſtreſs; to Creditors payment of debts. To Princes and great Perſonages, it preſageth all good fortune, and that their cares and fears will be turn'd into joy, and confidence in their Servants and ſubjects.

If any one Dreams that a perſon of his acquaintance beheads him, he will ſhare with him in his pleaſure and honor.

If any one Dreams that a young Child who hath not yet attain'd to the age of his youth, hath cut off his head; if the Dreamer be ſick, he will not live long; if in health, he will get honor. If a Woman with Child Dreams thus, ſhee will bring forth a male-Child, and her Husband will die ſuddenly; for he is her head.

If any one Dreams his head is half cut off, the things abovemention'd will be fulfill'd but by halves.

If any one Dreams that his throat is cut with a knife; he will be injur'd by ſome perſon or other.

If he Dreams he cuts the throat of ſome of his acquaintance, he will do him ſome injury; if he be ignorant of it, it will be done to a ſtranger.

If any one Dreams that he is beheaded as a Martyr for Religion, that man will arrive to a great height of honor, and his ſoul will be happy in Heaven.

According to the Egyptian tradition, if any one dreams he beheads an armed man, he will be entertain'd in the ſervice of ſome great Perſon, wherein he will ſignalize himſelf.

Of Wounds.

If any one Dreams that he hath receiv'd from one of his acquaintance ſome blows with a ſword in the foreparts of his body, if blood be drawn, he that is hurt ſhall receive ſome extraordinary kindneſs from him that ſtrook; if the blood be not drawn, the advantage and delight ſhall be the more inconſiderable.

If any one Dreams that he is wounded with a ſword, in ſuch ſort that he is in danger of his life, that is a ſigne that he will receive ſeveral courteſies and good turns from him that wounded him, according to the proportion, number and largeneſs of the wounds.

If any one Dreams that his King or Prince ſtrikes him with his ſword, in anger; that ſignifies he ſhall be advanced and honoured by his Prince, according to the extremity of his anger.

If a King or any other Perſon Dreams that he was ſtrook ſtanding with a ſword or knife, by one of mean condition, he will be in danger of death or ſervitude.

If a Woman Dreams ſhee is ſtrook with a ſword, or that ſhee her ſelf either out of courage, or in her own defence, ſtrook any one; ſhee will be honored; and if married, have a male-Child.

Of the complexion of the countenance.

To Dream one ſees a very handſome head and face, that ſignifies joy, content and health.

Alſo, if a Woman Dreams that ſhee ſees a comely man, it prognoſticates the ſame thing.

To Dream one ſees an unknown perſon of a brown complexion, it is a ſigne of glory, honor, good ſucceſs, and diſpatch of buſineſs.

If one Dreams he ſees a very brown Woman, that ſignifies a very dangerous diſeaſe.

If you imagine you ſee a Woman unknown, with long and comely hair, it is a very good ſigne, as well for the Woman, as the man that dreams; and it denotes amity, joy and proſperity.

If a man Dreams his hair is long, like a Womans, that ſignifies cowardize and effoeminacie, and that he that Dreams will be deceiv'd by a Woman.

Of the Hair

To Dream one ſees a Woman without hair, ſignifies famine, poverty and ſickneſs.

To ſee a Man bald and without hair, ſignifies the contrary.

To ſee a freſh, taking, ſmiling countenance, is a ſigne of friendſhip.

To ſee a meagre pale face, is a ſigne of annoy, poverty and dearth.

To ſee hair interwoven together, ſignifies annoy and grief, and ſomtimes injuries and qua[••]rels.

To ſee extraordinary black hair, ſhort an[•] curl'd, ſignifies ſadneſs and grief.

If any one Dreams that he cannot paſſe th[•] Comb through his hair while he is Combing, an[•] that he hath much ado to untangle them, th[•] denotes Law-ſuits and great trouble.

To ſee hair well comb'd, a head well dreſſed ſignifies friendſhip, and deliverance from a man worſt buſineſs.

He that Dreams his head is ſhav'd, or his bear[•] trim'd, will be in danger of loſing a great pa[••] of his Eſtate, of being ſick, or run the riſq[•••] loſing his life by ſome ignominious death.

To ſee his hair ſhed, ſignifies annoy, and lo[••] of his Eſtate.

If the King, Prince or great Lord Dreams th[••] he hath a comely great head of hair, he will b[•] victorious over his Enemies, will gain much r[•]putation, and reduce many Provinces to his Dominion.

If he Dreams his hairs are grown white, hi[•] Treaſures will be diminiſhed, and almoſt total[••] exhauſted.

If his hair ſeems to be longer and blacker the[••] ordinary, his wealth and honor will increaſe.

If he thinks that his hair is cut or pluckt off, his Eſtate, and the number and forces of his State and Army will decreaſe according to the ſame proportion.

If any one Dreams that his beard is grown bigger then ordinary, he will grow richer then he was formerly.

If any one Dreams that his hair is grown more thin then it was formerly, it is a ſigne of affliction and poverty.

If it ſeems a matter of great difficulty to pull off his hair, that denotes he will do his utmoſt endeavour to avoyd miſery.

Of Perfumes and Odors.

If one Dreams he perfumes his head with Oyls, Eſſences or ſweet-ſented powders, that ſignifies he that dreams hath too great an eſteem of himſelf, that he will be vain-glorious and haughty in his demeanor to his Aſſociates: If it be a Woman, ſhee will deceive her Husband, and wear the breeches.

If one Dreams his hair is frizled and decently ordered, ſo as to be of opinion that he is very comely; it ſignifies that he who dreams will be in ſome danger of his perſon either by ſickneſs or other ways.

According to the tradition of the Indians and Perſians, thoſe that dream that their head or the other parts of their body are perfum'd with oyls, perfumes; or ſweet-ſented powders, will live in good repute among their neighbours, and be acceptable to all perſons: and as for my own parti[•]ular; I rather incline to this then the precedent opinion.

If any one Dreams he hath an ill ſavor, he will be odious to all people, and that according to the proportion of the ill ſent.

If any one Dreams he is preſented with ſweet perfumes, he will receive ſome welcome news, according to the proportion of the ſents in quality and quantity; and will gain profit, advantage and honor among his acquaintance.

If a perſon Dreams that he makes odoriſerous perſumes, and beſtows them among his friends he will be the meſſenger of good tidings which will prove advantageous to him, and thoſe with whom he entertains diſcourſe.

Of the Fore-head.

If any one Dreams he hath a large forehead, that ſignifies an ingenious ſpirit; and if it be very high, it is a ſigne of a ſolid judgement: it alſo denotes power and wealth to him that dreams.

To Dream that you have a brow of braſs, copper, marble or iron, that ſignifies irreconciliable hatred againſt your Enemies.

Some Authors are of opinion, that ſuch a Dream is advantageous to Victuallers and Gabelers.

If any one Dreams his forehead is broken o[•] hurt, his wealth will be diſcovered, and in danger of loſing; that betokens fear and apprehenſion to him that dreams.

If one Dreams he hath a great and well-fleſh'd forehead, that ſignifies freedom of ſpeech, ſtrength and conſtancy.

Of the Noſe

If any one Dreams his noſe is larger then ordinary, he will become rich and powerful, and will be provident and ſubtile, and well receiv'd among Grandees; but to dream a man [•]s depriv'd of his noſe, ſignifies the contrary.

To Dream one hath two noſes, that ſignifies diſcord and quarrels.

If any one Dreams that his noſe is grown ſo big, that it is grown deform'd and hideous to the ſight; he will live in proſperity and abundance, but never gain the love of the people.

If any one Dreams his noſe is ſtop'd, ſo as that he hath loſt his ſcent; if he be a King, he is in ſome imminent danger from him that hath the greateſt authority about his perſon.

If he be a private perſon that hath this dream, he is in danger of being deceiv'd by his Wife, who will commit adultery with one of his friends or ſervants.

If it be a Woman, her Husband will deceive her.

Of the Ears

To Dream a Man hath many Ears, ſignifies that he will gain the love of his Servants and ſubjects, and will be ſerv'd and obey'd faithfully by them.

To Dream that a man picks his Ears, ſignifies the ſame thing.

To Dream his Ears are full of come, ſignifies an Eſtate will fall to him by his parents.

To Dream one hath Aſſes-Ears, ſignifies ſervitude.

To Dream one hath the Ears of a Lion, or of any other cruel Beaſt, ſignifies treachery or deceit from his Enemies and thoſe that envy him.

If one Dreams that his Ears are become comlier, and larger then ordinary, he will find that he will be in proſperity and gain honor to whom he communicates his ſecrets.

If any one Dreams his Ear is hurt or ſlit, he will be offended by ſome that belong to him, or by ſome friend of his to whom he hath intruſted his ſecrets.

If it ſeems that his Ear is quite cut off, he ſhall be utterly depriv'd of their friendſhip.

If any one Dreams his Ears are ſtop'd, if he be a King or Prince, he will deſpiſe the requeſts and petitions of his ſubjects, and will endeavour to have them ſubſcribe to his will, upon all accompts.

If he be a private perſon that hath Dream'd thus, it is a ſigne he will alter his reſolutions, and that he will deceive thoſe that confide in him; if it be a Woman, ſhee will be debauch'd.

Of the Eys.

The Eys are the windows of the ſoul; and the Antients repreſent by them, faith, the will, and the light of the underſtanding.

If any one Dreams he hath loſt his ſight, he will violate his word, or elſe he or ſome of his Children are in danger of death, or he will never more ſee his friends again.

If any one Dreams that he is grown blear-ey'd, he will commit ſome hainous crime, and afterwards repent of it; he is alſo in danger of loſing his Eſtate.

To Dream he hath a good and quick ſight, it is an extraordinary good dream; and he, whoſe it was, ſhall ſucceed in his enterprizes: but a troubled and weak ſight, ſignifies want of money, and bad ſucceſs in buſineſs.

Of the Ey-browe and Ey-lids.

If any one Dreams his Ey-brows and Ey-lids are more comely and lage then they uſe to be, it is a ſigne he will be honor'd and eſteem'd by all perſons; that he will proſper in courtſhip, and grow rich.

If one Dreams that the hair of his Ey-brows or Ey-lids is ſhed, it will fall out contrary.

Of the Mouth.

The Mouth is the rampart, houſe and door wherein all the internal parts of humane bodies are inclos'd.

If therefore any one Dreams that his Mouth is wider then ordinary, his family will be inrich'd, and become more opulent then formerly.

If any one Dreams he hath a ſtinking breath, he will be deſpis'd by all people, and hated by his Servants.

If any one Dreams that his Mouth is ſhut up and clos'd, in ſuch ſort that he cannot open it, nor eat, he is in danger of a ſudden death.

Of the Cheeks.

To Dream one hath plump cheeks, and of a vermilion tincture, it is a good ſigne; and their affairs, that dream ſo, will proſper.

To have them lean and pale, ſignifies the contrary.

Of the Lips

To Dream that one hath red handſome lips; is a ſigne our Friends enjoy their health; and to have them dry and chap'd, the contrary.

Of the Beard.

If any one Dreams he hath a comly great Beard, it is a ſigne he ſhall be pleaſant in his diſcourſe, and find out the intricacie of the matter propos'd, and proſper in his undertakings.

If a Mayd Dreams ſhee hath a Beard, ſhee will be ſpeedily match'd to her content: if ſhee be married, ſuch a dream threatens her with the loſs of her Husband, or that ſhee ſhall be ſeparated from him, and be conſtrain'd to govern her houſe ſingly, as if ſhee were a man: if it be a Woman with Child, ſhee ſhall have a Son.

If one Dreams he hath loſt his Beard, or imagines that ſomebody hath puld it up by the roots or ſhav'd it, that betokens loſs of Relations, Eſtate and Honor.

Of the Teeth.

The Teeth are taken in Dreams for the neareſt relations and beſt Friends a Man hath; the fore-Teeth are applied to Children, Brethren, and other near relations: the upper-Teeth ſignifie. the males, and the lower the females.

If therefore any one Dreams he hath loſt or ſpoil'd one of his Teeth; by that is to be underſtood, that ſome near relation is dead.

But if on the contrary one Dreams that his Teeth are more comely, firm, and whiter then ordinary, that ſignifies joy, proſperity, good news, and friendſhip among relations.

If a perſon Dreams one of his Teeth is grown longer then the reſt, he will be in trouble by ſome of his Relations.

The upper Eye-tooth ſignifies the Father, and the [〈◊〉] th[•]r the Mother.

A[••]emidorus ſaith, that the Teeth on the right ſide ſignifie Men, and thoſe on the left Women: but it is contrary to the opinion of the Indians, Perſians and Egyptians.

The great Teeth ſignifie Friends or relations a degree remov'd, and have the ſame ſignification as the reſt.

If any one Dreams that one of his great Teeth is looſe, or grown black, or that it pains him, one of his ſaid Friends or relations will be ſick, or in trouble.

If any one Dreams his Teeth are grown more comely, white and firme then uſual, he will reap joy, delight, content, and profit from his ſaid relations and friends.

If one imagines he is cleanſing his Teeth to make them white, he will beſtow money upon his ſaid relations and friends.

If ſome of the Teeth exceed the reſt, ſo that the Dreamer is hindred from ſpeaking and eating; that ſignifies contention among relations, and ſuits [•]t law for Inheritances.

Of the Neck

The Neck ſignifies power, honor, riches, and Inheritances of what ſort ſoever.

To Dream that the Neck is become greater and larger then ordinary, and yet ſo that it ſeem not thereby deform'd; if it be a King, he will take delight and pleaſure in his Courtiſans, will hear good news from his Armies, and have ſucceſs in his affairs. If he be a private perſon, he will be honor'd for his good deeds, and grow richer then he was. The ſlender Neck ſignifies the contrary.

If any one Dreams that his Neck is tied, or otherwiſe ſqueez'd by the hand, it is a bad ſigne to the Dreamer, and he will be ſubjected to him that had his hand upon his Neck.

To Dream the Neck is awry, ſo as that the head leans more on one ſide then on the other, is a ſigne of misfortune, ſhame and loſs.

To Dream the Neck is ſwell'd by a humor, or Apoſteme, ſignifies ſickneſs.

To Dream one hath three heads upon one Neck, ſignifies Dominion, Power and Honor.

If any one Dreams his head is cut off by Robbers and Murtherers, that ſignifies loſs of Children, Relations, Eſtate or Wife; and the ſame to the Wife, the loſs of her Husband: but if he dreams he loſeth his head by Sentence or Judicial proceedings, it is a ſigne of his deliverance from all trouble and miſchief: nevertheleſs this Dream ſignifies the contrary to Receivers, Coyners, Farmers and Merchants.

To Dream your throat is cut, and you not dead, ſignifies hope, and good ſucceſs in buſineſs.

To Dream that one beheads a Man, ſignifies aſſurance of affecting buſineſs, or revenge upon your Enemies.

To cut off the head of a pullet or green-gooſe, ſignifies joy and recreation.

To Dream one hath the head of a Lion, Wolf or ſome other cruel Beaſt, is a good ſigne to the Dreamer, and he will accompliſh his deſignes with honor; will overcome his Enemies, and be fear'd and honor'd by thoſe that are related to him.

To Dream one hath his head in his own hands, ſignifies loſs of Wife or Children. If the Dreamer be not married, it is good luck, and if he thinks he adornes and dreſſeth his head, his buſineſs will ſucceed happily.

Of Hornes.

If any one Dreams he hath Horns on his head, it ſignifies Dominion, Grandeur and Royalty: nevertheleſs ſome Authors ſay, that to Dream one hath the Horns of an Ox, or of any other furious creature, that denotes anger, pride, temerity, and violent death by the hand of Juſtice.

To Dream you ſee a man with Horns on his head, ſignifies he is in danger both of the loſs of his perſon and Eſtate.

Of the Sholders.

If any one Dreams he hath large ſhoulders, and that they are more brawny then uſual; that ſignifies good luck, ſtrength and proſperity: yet ſuch a Dream is bad for priſoners; for to them it denounceth annoy and grief, and that they are in danger of enduring much pain in thoſe parts.

To Dream that the ſhoulders are full of pain, or that there is ſome nail, tumor or ſwelling in them, that ſignifies trouble and diſpleaſure from relations.

Of the Breſt and Paps.

To Dream that your Breſt is clear and well, ſignifes health and joy.

To have hairy-Breſts, and the paps covered with hair, to a man it is a ſigne of gain and profit, to a woman loſs of her Husband.

If a man Dreams he hath Breſts as big as a woman, that denotes effoeminacy and cowardize, or elſe trouble and grief occaſion'd by the ſickneſs of Children.

If a young married woman Dreams that her Breſts are full, and ſpinning out with milk; that ſignifies ſhe is with Child, and that it will be a perfect birth, and come to good: if ſhe be an antient woman that Dreams thus, ſhee will have wherewithall to ſupport her; if ſhee be rich, that ſignifies ſhe will beſtow ſome money upon her Children, who will rejoyce therewith; if a virgin dreams thus, ſhee is near her marriage.

If a woman Dreams ſhee hath ſore Breſts, ſhee is threatned with death.

If ſhee Dreams her Breſts are dried up and lank, and that they are no longer hard, but hang down, that ſignifies that her Children will dy; and if ſhee have none, ſhee will grown indigent, and will often ſhed tears through grief and affliction.

If a woman Dreams ſhee hath many Breſts, that ſignifies ſhee hath as many Gallants.

If any one Dreams that his friend ſtrikes him over the Breſt with a ſword; to thoſe that are old it ſignifies bad news, but friendſhip to thoſe that are young.

To Dream that the Breſts are full of blood, and raw all over, ſignifies loſs of Children and barrenneſs.

If any one Dreams that his breſt is grown more large and plumper, he is long liv'd, and will grow rich according to the proportion of the largeneſs or plumpneſs thereof.

Of the Arms.

If any one Dreams that his Arms are grown bigger and ſtronger then ordinary, that ſignifies he will have joy and profit by his Brothers or his Sons means, and that he will become rich.

If a woman Dreams it, her Husband will increase in eſtate and authority.

To Dream one hath ſtrong Arms, ſignifies good fortune, deliverance from ſickneſs or Impriſonment.

To Dream ones Arms or elbows are full of ſcabs, or other ulcers; that ſignifies annoy, ſadneſs, and bad ſucceſs in buſineſs.

If any one Dreams his Arms are broken or grown lean; if he be a King or great Prince, ſome overthrow will happen to his Army, or ſome diſaſter to his State; or, as we have ſaid, his Son or Brother will fall into ſome diſtemper or affliction. The ſame Dream denotes affliction, ſickneſs and poverty to the Children or Brethren of private perſons.

If a woman Dreams ſo, ſhee is in danger of being a widdow, or at leaſt of a ſeparation from her Husband.

The muſcles of the Arms are applied to Servants.

If any one Dreams his Arms are hairy, he will grow richer then formerly.

Some Authors attribute the right Arm to the Father, Son, Brother and Friend; and the left to the Mother, Daughter, Siſter, ſhe-Friend, and the faithfull Maid-Servants.

To Dream your right Arm is cut off, that ſignifies the death of the Father, Son, Brother or Friend of the Dreamer: if it be the left, the ſame judgement as is above mentioned ſhall bee given.

To Dream both the Arms are cut off, ſignifies Impriſonment or ſickneſs.

Of the Hands.

The Hands by the Learned are called the Servants of reaſon, the inſtruments of inſtruments, and the Symbole of humane fidelity.

If any one Dreams his Hands are comelier and ſtronger then ordinary, he will be employ'd in ſome important affair; which he will bring to an happy iſſue, and gain honor and advantage thereby; and his Servants will love and ſerve him cheerfully and faithfully.

If any one Dreams that his Hand is cut off, or that it is grown lean and dry, or that it hath been burn'd, he will loſe his moſt faithful Servant: if he hath no Servant, he will not be able to work, but grow poor. If a woman dreams thus, ſhee will loſe her Husband, her eldeſt Son, or fall to decay.

If any one Dreams his Hands or Fingers are grown ſlenderer then ordinary, he will find that his Servant cheats him, and hath no affection for him.

If any one Dreams he works with his right Hand, that is a ſigne of good fortune to him and his family; if with the left, that denotes bad luck: nevertheleſs, ſome attribute the Arm and the right Hand to the Father, Son, Brother and Friend, and the good ſucceſs that may befall them; and the left Arm ſignifies the Mother, the Daughter, the Wife, the Maid-ſervant, the Man-ſervant, and the Eſtate already gain'd.

To Dream the Fingers are cut off, ſignifies loſs of Friends or Domeſticks.

To Dream one hath ſix or ſeven Fingers on a Hand, ſifnifies friendſhip, new acquaintance, good fortune, and Inheritance or Benefits.

To Dream the Hand is hairy, ſignifies trouble and impriſonment.

To Dream you have clear and white Hands, among the rich it ſignifies friendſhip, and among the poor idleneſs and neceſſity.

To Dream one hath the Hand-gout; to the youthful it ſignifies fear and dread, accompanied with the danger of his perſon; and to the antient, it denotes poverty and languiſhment.

To Dream one hath many Hands, ſignifies good luck, ſtrength, wealth and abundance.

Nevertheleſs this Dream is deſtructive to highway-men; for they will be under the arreſt of Juſtice, and puniſhed as malefactors.

To Dream one hath handled fire without any hurt or dammage, that ſignifies to the Dreamer, that thoſe that envy him, and are his adverſaries, will be incapable of prejudicing him according to the cuſtom of the world, and that he will obtain his deſires.

To Dream that you ſtrike another with your Hand, and that you give him a box on the ear, or a blow with the fiſt, that ſignifies peace and love between a Man and his Wife; and if he that Dreams be unmarried, it is a preſage that he will ſoon Court ſome Lady for whom he hath a great reſpect, and that he will vanquiſh his Enemies.

If a Woman Dreams that ſhee beats her Husband, that ſignifies fear; but yet ſhee is belov'd by her Husband: if ſhee dreams ſhee ſtrikes her Gallant, that ſignifies ſhee is not ſecure, and that her Lover will by ſome accident or other come to trouble.

If any one Dreams he holds a ſword in his Hand, and ſtrikes ſtrangers, that ſignifies victory, aſſurance, and good ſucceſs in his affairs; if it be with a ſtick, it ſignifies command and profit.

If any one Dreams he hath gold-rings on his fingers, that ſignifies dignity, good fortune and felicity.

Of the Nails.

If any one Dreams that his nails are longer then uſually, that ſignifies profit; and the contrary, loſs and diſcontent.

If any one Dreams that his Fingers-ends or nails are cut off; that ſignifies unto him loſs, diſgrace, and contention with his relations and friends.

If any one Dreams that his nails are pul'd off, he is threatned by miſery and affliction of all ſorts; and is alſo in danger of death.

Of the Belly.

If any one Dreams his belly is bigger and fatter then ordinary, his family and Eſtate will increaſe proportionably according to the greatneſs of his belly.

If one dreams that his Belly is grown lean and ſhrunk up, he will be joyfully deliver'd from ſome bad accident.

If any one Dreams that his Belly is ſwel'd, and yet notwithſtanding empty, he will become poor, though he be rich in the eſteem of many people in the world.

If any one Dreams he is extraordinary hungry, and that his appetite craves ſuſtenance, he will be ingenious, laborious, and eager in getting an Eſtate, and will grow rich proportionaby to the greatneſs of his hunger.

If any one Dreams his thirſt is quenched when thirſty, and that he hath drunk his fill of water; if the water did appear clear, freſh and acceptable to him; he will live jovially, and become very wealthy: if the water be troubled, lukewarm, ſtinking and dirty, he will end his days in ſickneſs and affliction.

If any one Dreams his belly akes, he will be afflicted in his family, and have many cares upon him.

Of the Navel.

If any one Dreams he hath a pain at his navel, if the grief be great, he will receive bad news of his Father and Mother, who will be in danger of death; if he hath neither Father nor Mother, he will loſe his Eſtate that came to him by the Father and Mother, in the ſame proportion as the pain is, or elſe will be forc'd to forſake his native Country.

Of the Privities

If any one imagines in a Dream, that he ſees thoſe parts vigorous and well, it ſignifies that his relations and Friends are in a proſperous condition, that the Eſtate and poſſeſſions of the Dreamer are ſecur'd, and that they augment and increaſe with his honor.

If he Dreams that they grow leſs, and that he is not well in thoſe parts, it is quite contrary, and ſomtimes it menaceth the party with infamy and ſhame.

The ſame interpretation is alſo to be given of the ſecret parts of the Woman.

If any one Dreams that thoſe parts are grown bigger and ſtronger, he will be renown'd, and rais'd to dignity, and beget male Children: if it be a Womans Dream, ſhee will bring forth Daughters, and will ever have the reputation of a virtuous Woman.

If a King Dreams thus, he will be long-liv'd, and have a proper Man to his Son that will ſucceed him.

If a Woman ſleeping Dreams that ſhee hath laid hold of the privities of a man, ſhee will bring forth a male Child, who will raiſe his family.

If any one Dreams that part is cut off, his Son ſhall dy, and he himſelf be in danger of dying ſoon after, or of falling into poverty.

If any one Dreams that part is grown long beyond meaſure, he will have a Son that will create him all the content imaginable, and will be virtuous and renowned over the whole world; and the Dreamer will gain honor through his Wiſes means.

If his Dream be contrary, he will be reduced to a low condition, being put out of his Office and Dignity, and his Children will grow ſickly and miſerable.

If any one Dreams that thoſe parts have been diſcovered, and ſeen publikely, the Law will take hold of him, he will become infamous, and his craft and miſchiefs be detected.

If any one Dreams that part is maim'd, he will be overcome by his Enemies, and his Children will be ſubject to Chronick diſeaſes.

Of the Thighes.

The Thighes repreſent the Relations: if any one Dreams both his Thighes are broken, or beaten black and blew, he will dy in a forrain Country alone, without the aſſiſtance of his Relations.

If a Mayd Dreams ſo, ſhee will be married to a ſtranger, and lead her life in ſome remote Country, far diſtant from her Relations.

If ſhee be a Wife, ſhee will become a widdow, and loſe her Children.

If any one Dreams that his Thighes are grow[•] bigger and ſtronger then uſual; if he be a King, he will have occaſion of joy from his domeſticks, his Army, Servants and Subjects; for it is not the cuſtom to ſay to the King, Your parents, &c. becauſe God hath beſtowed upon him power and dominion over all perſons indifferently.

If a private perſon Dreams the like, his Relations will be rais'd to ſome dignity, and it will prove honorable and advantagious to him: if it be a Woman, ſhee will have comfort by her Children.

If any one Dreams that he hath received a wound on the thigh, he will not accompliſh his deſires, but be diſturb'd by his Relations.

To Dream that you ſee the fair and white Thighs of a Woman, ſignifies health and joy.

If a Man Dreams that he hath his Thighes well-proportion'd, it ſignifies a happy voyage.

Of the Knees.

The Knee denotes the labor and travel of Man; therefore if any one Dreams that he himſelf, or any other perſon hath hurt his Knee, he will be diſturb'd and diſquieted in the exerciſe of his calling, and hindred in his vocation by malitious and envious Perſons.

If any one Dreams that his Knees are cut or dried up, ſo that he cannot well walk, he will be reduc'd to poverty, not being able to work, and conſtrain'd to live in a very low condition.

If it ſeems that his Knees are grown well, and that he hath recovered his ſtrength, and can walk; his ill fortune and calamity will be altered, and he will grow rich, and live with content.

If he Dreams by the ſtrength of his Knees he is able to run ſwiftly, he ſhall be happy in all his undertakings.

If ſhee be a Woman, ſhee will be ready and willing to obey her Husband, and be very carefull to governe her family.

If a man Dreams his Knees are weary, that ſignifies ſickneſs.

If any one Dreams that he is kneeling, that denotes devotion and humility, and ſomtimes vexation and trouble in buſineſs.

To Dream the Knee is ſwell'd and pains you, that ſignifies ſickneſs, pain, loſs and bad ſucceſs, or obſtruction in buſineſs.

Of the Legs

To Dream your Legs are ſcabby, or itchy, ſignifies fruitleſs perplexity and care.

To Dream your Legs are in good caſe and perfectly well, ſignifies joy and good fortune, that you will be proſperous in your voyage, journy and buſineſs.

To Dream that the Legs are ſwell'd or cut off, ſignifies the loſs or dammages of ſervants and our beſt friends, who will either fall ſick or dy.

Of the Feet

If any one Dreams he hath three or four feet, he is in danger of being crippled in the Legs or Feet by ſome defluxion, or ſome other accident; for thoſe that are in ſuch a condition uſe crutches or ſtaves to ſupport them, or elſe ly down on a bed that hath four Legs; nevertheleſs this Dream is advantagious to Merchants, and thoſe that traffick by Sea.

To Dream a man hath fire at his Feet, is a bad ſigne.

To Dream that a Man is nimble-footed, and that he danceth well, ſignifies joy and amity.

To Dream the Feet are cut off, ſignifies pain and dammage.

To Dream your Legs are cut off, ſignifies pain and dammage.

To Dream you ſee the Feet of your little Children, ſignifies joy and profit, good health, pleaſure and conſolation.

To Dream you have a Fiſtula in your Foot, ſignifies aſſiſtance in buſineſs.

To Dream your Feet are dirty and ſmell ranck, ſignifies tribulation, or a venereal diſtemper.

To Dream you are near a River or Fountain, and that you waſh your Feet, ſignifies humility and good ſucceſs, and ſometimes catarrhes and defluxions.

To Dream you kiſs the Feet of another, ſignifies repentance, eaſement, contrition and humility.

To Dream you ſee a Serpent, or ſome other miſchievous creature, that will bite your Feet, ſignifies envie; and if the creature bites ſhrewdly, that ſignifies ſadneſs and diſcontent.

To Dream that any one doth ſcratch the ſoles of the Feet, ſignifies loſs by flattery.

To Dream that any one batheth your Feet with wholſom herbs, or perfumes them with good ſcents, ſignifies honor and joy from ſervants.

If any one Dreams that his Leg or Foot is out of joynt, or broken, it ſignifies that your ſervant will receive loſs and dammage, or die, or that he will be retarded in his voyage or journy, and will meet with obſtructions.

If any one Dreams that he is grown lame, that denotes infamy and diſgrace; or if he be a priſoner, it foretels the puniſhment of his faults; or if rich, loſs of his goods by fire.

To Dream that you walk on your Knees for want of Feet, that ſignifies poverty, and loſs of goods and ſervants.

To Dream one hath a wooden Leg, ſignifies an alteration of your condition, from good to bad, or bad to worſe.

Of the Back

To Dream you ſee your Back, ſignifies ill-luck and old age.

To Dream a Mans Back is broken, hurt or ſcabby, ſignifies that his Enemies will get the better of him, and that he will be ſcoff'd at by all perſons.

Of the Buttocks.

To Dream one ſees his own Buttocks, ſignifies infamy.

To Dream you ſee the buttocks of a Woman, ſignifies luxury and carnal pleaſure.

To Dream you ſee your buttocks grown black, ſignifies ſhame and dammage.

Of the Ribs.

The Ribs ſignify Women; the upper and larger Ribs, women that are born legitimate, the lower are the female relations and allies.

If any one Dreams that he hath his upper Ribs broken or ſunk, he will have ſome diſſention with his wife, which will redound to his diſgrace and diſpleaſure.

If he Dreams his lower Ribs and broken, he will be afflicted by his female relations and kindred.

If any one Dreams his Ribs are grown larger and ſtronger then ordinary, he will take delight in his wife, or receive good ſucceſs and advantage from him that hath the charge of his Eſtate and affairs; for the Ribs being as it were the walls and ramparts of the body and principal inward-parts, they are applied to thoſe that have the charge of the houſe; and if they receive any dammage, that is attributed to the ſame perſons.

Of the Hips

If any one Dreams his Hips are grown larger and ſtronger then uſual, he will be very joyful and healthful; and if he marries, will have lovely Children.

To Dream the ſame thing of the reins and backbone, ſignifies altogether the ſame thing as the Hips; and farther, that he will take delight and comfort in his Wife, or his Heirs.

To Dream the Hips are broken, and that you cannot walke, that denotes affliction, ſickneſs and loſs of Children.

If any one Dreams that his Hips are black and blew with whipping, or blows with a ſtick or ſword, that preſageth his death in a ſhort time, or at leaſt that he will hate his Wife, and have ſeveral grievances.

If he Dreams his Hips are cut half through, his hope in his Wife and relations will be utterly loſt.

Of the Fleſh in general.

If any one Dreams he is increas'd in Fleſh, he will gain gold and wealth, according to the quantity of his Fleſh: if he dreams he is grown bigger and fatter, he will enjoy riches, and delight in rich and ſumptuous apparel.

On the contrary, if any one Dreams that he is grown lean and thin, if he be rich, he will grow poor, or at leaſt conceal his wealth, and will ſeem to be in a mean condition; if he be poor already, he will dy out of poverty and neceſſity: if ſhee be a Woman, her Husband, allies and relations will hate her.

If any one Dreams his Fleſh is grown ſpotted, or black like a More, he will deceive thoſe he trades withal by Lying and craft; if ſhee be a woman that dreams thus, ſhee will be taken in adultery, and put away or repudiated by her Husband.

If any one Dreams his Fleſh is grown yellow or pale, he will be in danger of falling into the diſtemper of a long continuing fever.

If any one Dreams his Fleſh is full of Scabs, Tetters, or Cornes, he will grow rich proportionably to the ſaid Scabs.

To Dream the body is full of lice, and the fleſh incommodated by their eating into it, that ſignifies that the Dreamer will hereafter get both gold and ſilver.

If any one Dreams he hath eaten the Fleſh of a Man or Woman, he will inrich himſelf by injuries and reproach.

Of the Intrails.

If any one Dreams he hath voyded his Intrails at the Fundament, ſome of his family will be ingaged abroad in ſome quarrel, which will cauſe his dammage and affliction.

If any one thinks Dreaming that he hath eaten up his Intrails, he will gain by the death of ſome of his Domeſticks; if he dreams he hath eaten the inteſtines of another, he will inrich himſelf by the Eſtate of another.

Of the Liver.

If any one Dreams that he is indiſpos'd in his Liver, or that it is burnt, or dried up, his Eſtate and wealth will be waſted, and he himſelf die ſuddenly; for the Liver is the ſource of blood, and the blood in dreams is taken for gold and riches.

If any one Dreams he hath ſeen or found the Liver of any of his Enemies, and carried it away, he will over-rule thoſe that wiſh him ill, and be maſter of their treaſure.

Of the Marrow.

The Marrow hath the ſame interpretation as the Liver.

Of the Lungs.

If any one Dreams he hath found the Marrow, Liver or Lungs of a Bull, He-goat, Ram, or any other horned-beaſt, he will enjoy the goods and Eſtate of ſome perſon of quality, that is in great honor, to whom he ſhall be heir; for the horns ſignifie dignitie and ſoveraingntie, whence it is that horns repreſent crowns.

If any one Dreams that ſomebody hath pluckt out his lungs, or that he is hurt or ill-diſpos'd in that part, his deſignes will be fruſtrated, and run the hazard of ſome great danger, and loſe the moſt uſeful and profitable ſervant in his family: for the Lungs moderate and refreſh the heat of the heart, and repreſent ſervants.

Of the Heart.

The Heart in man is the ſame thing as the Sun in the Firmament, and gold in the Earth; and therefore is the nobleſt part of the Microcoſme, firſt living and laſt dying; wherein are inclos'd, as in a fortreſs, courage, reſolution and generoſity.

If any one Dreams he hath the pain of the Heart, it is a ſigne of ſome dangerous diſtemper approaching, according to the proportion of the pain which is imagin'd to be felt in the Heart.

If any one Dreams that he hath no Heart, and that he loſt it, it is a ſigne of ſudden death, or that he will utterly fall under the power of his moſt mortal Enemies.

To Dream your Heart is more lively, large and vigorous then ordinary, is a ſigne of long life, that you will overcome your Enemies, and be proſperous in your enterprizes, and fear'd by all perſons.

The Heart, in the opinion of ſome, in dreams ſignifies man, and chiefly the Husband; ſo that if a woman dreams ſhee is ill in, or hurt at her Heart, the evil denounced by that dream will happen to the Husband: If it be a Mayd that dreams thus, the evil will happen to her Father, or Servant, if ſhee hath one: the Lungs have the ſame ſignification: the Liver ſignifies the ſame: the Gall ſignifies a Son or Brother.

Of the Gall

If any one Dreams that his Gall is broken in his body, that ſignifies that he will be angry with ſome of his Domeſticks, and that he will hurt them; and if he be a married man, he will have ſome great conteſt with his wife; and will alſo be in danger of loſing his money by gaming or Theeves.

Of the Spleen.

The Spleen denotes the pleaſure and content that is between friends rejoycing.

If any one Dreams his Spleen is enlarged and very healthful, he will be invited to ſome Feaſt, Comoedy, Ball, Dancing, Walk, or ſome good Company or other, which will afford him very much content and diverſion.

If on the contrary he imagines his Spleen is oppreſſed, ſwel'd, or that he is ill in that part, ſome buſineſs or other of great importance will fall into his hands, which will bring him great care, vexation and diſturbance.

Of the Brain.

The Head is the Cittadel wherein the Brain is environ'd, which is the Dungeon of the faculties of the Soul, and by its wiſe conduct hath Dominion over all the other parts of Man: ſo that if any one Dreams his Brain is well, and freed from all defluxions and ill humors, he will be an able Counſellor to Kings and Princes, will govern himſelf prudently, and will perfect his deſignes with honor and profit: if on the contrary, he imagines his Brain is ill diſpos'd, and overcharged with humors that cauſe pains, he will be unfortunate in his Counſels and enterprizes, will paſs for an inexpert and imprudent perſon, and run into many dangers.

Of Nakedneſs.

To Dream you ſee a Man naked, ſignifies fear and terror.

To Dream you ſee a naked Woman, ſignifies honor and joy, provided ſhee be fair, clear-skin'd and handſome.

But if on the contrary you Dream you ſee a naked Woman that is crooked, old, wrinkled, or otherwiſe ill made, and black withall; that ſignifies ſhame, repentance and ill luck; but if a Man dreams he ſees ſuch a Woman painted, the evil will be the leſs.

If one Dreams he ſees a naked Woman painted or in a ſtatue of marble, Gold, Silver or braſs, and that the portraicture or ſtatue be taking and pleaſing to the Ey, that ſignifies good luck, and ſucceſs in buſineſs.

If a Husband Dreams he ſees his Wife naked, it ſignifies deceit.

If a Wife Dreams ſhee ſees her Husband naked, it ſignifies aſſurance and ſucceſs in her enterprizes.

To Dream one ſees his Lady of pleaſure naked, ſignifies peril and danger by the craft and deceit of the Woman.

To Dream one ſees his friend or ſervant naked, ſignifies diſcord and falling out.

To Dream that a Man ſees himſelf naked, ſignifies ſickneſs or poverty, and moſt commonly ſhame by means of ſome other perſon.

If any one Dreams he is naked in a Bath or in the Stews with a perſon he phancies, it ſignifies joy, pleaſure and health.

To Dream you ſee a naked More, or ſome other black perſon, ſignifies ſadneſs, melancholy and dammage.

If a Woman Dreams that ſhee lies ſtark naked in her Husbands arms, and yet it is no ſuch thing, that preſageth ſadneſs to her by ill news: but when the Husband hath the ſame dream, it ſignifies amity, joy and profit.

When a Woman Dreams ſhee is in bed with a More, or elſe with a deformed perſon, whom ſhee ſcorns and hath an averſion for, that predicts ſickneſs or diſcontent: if the Husband dreams the ſame thing, that ſignifies ſickneſs or deth to his Wife or Mother.

To Dream that a Man is naked in bed with a handſom Woman, ſignifies deceit; and with a handſom Man, pain, trouble, loſs, dammage and deceit.

To Dream one ſeeth or diſcourſeth with his Father, Mother, Wife, Brother, Siſter, or ſome other of his relations and friends, though they are dead, that ſignifies it is an advertiſement for them to mind their affairs, and to behave themſelves like good people in this world.

Of the Cloaths or Garments.

If any one Dreams he hath a ſuit, hat, or pair of new boots on, and that they pleaſe him[•] that ſignifies joy, profit, and good ſucceſs in buſineſs.

If a Gentlewoman Dreams ſhee is dreſt in a French-hood, or any other Head-tire of a Towns-woman, that prognoſticates dammage and diſhonor.

If a Citizen Dreams ſhee hath her head or body Dreſs'd like a Gentlewoman or Lady, that ſignifies honor, as well to herſelf as her Husband.

If a Man or Woman Dream they are meanly cloath'd, it ſignifies trouble and ſadneſs.

To Dream one is married, ſignifies ſickneſs or melancholy.

If a Man Dreams he is wedded to a deformed Woman, that ſignifies death, or ſome great diſcontent: if to a handſom Woman, that denotes joy and profit.

To Dream one hath gloves on his hands, ſignifies honor.

If any one Dreams his cloaths are all filthy with durt or other ordure, or that he hath bad cloaths, tattered, and much worm, that ſignifies ſin, blame and ſhame in the world.

To Dream your cloaths are embroidred all over with gold or other kind of embroidery, ſignifies joy and honor.

To Dream one hath a crown of gold upon his head, ſignifies favor with his Soveraign Prince, and that he ſhall be honor'd and fear'd by many, and receive many preſents.

To Dream one is adorn'd with flowers and poſies, ſignifies a ſhort-liv'd joy and content.

To Dream one is well booted, or hath good ſhooes on, ſignifies honor and profit by Servants.

The contrary ſignifies dammage, diſdain and honor.

To Dream one walks in the dirt, or among thorns, ſignifies ſickneſs.

To Dream one walks in the water of ſome Torrent, ſignifies adverſity and grief.

To Dream one ſhall be cloath'd with ſcarlet, that denotes dignity, places of honor, and great authority.

To Dream ones hat is torn or dirty, ſignifies dammage and diſhonor.

If one Dreams he hath ſwellings, warts, or puſtules in his body, that ſignifies he will become rich by the revenue of his Lands, or by the intereſt of his mony.

If any one Dreams that his fleſh is ſwel'd by ſome apoſteme or ulcer, that muſt be underſtood of riches, according to the interpretation of the ſwel'd parts.

For the head is applied to the Maſter, the neck to him that Dreams; the teeth, or at leaſt the jaws, gums and cheeks, ſignifie relations, friends and allies; the ſhoulders, to Miſtreſſes or Concubines; the arms, to Brothers, or the moſt affectionate relations; the ribs, to Women; the hands, to Servants that have the chiefeſt authority in the family; the legs and feet, to the life of him that dreams, or his chief Servant.

If any one Dreams he is become leprous, meazled, or full of the pox, that denotes profit and wealth with infamy: if it be a woman that hath this dream, ſhee will be acquainted with ſome great Lord, or at leaſt with ſome generous perſon, who will beſtow a good eſtate upon her.

Some Authors affirm, that to Dream ſuch a dream, ſignifies that one ſhall be ſcoff'd at and deſpiſed by all perſons by reaſon of ſome woman; but that however he ſhall obtain his ends.

If any one Dreams that he receives a blow with a ſword by ſome of his Acquaintance, he will have reaſon to be pleas'd with him; if it be by an unknown perſon, he will make peace with his friends, and get advantage thereby.

If any one Dreams that his wound is heal'd, he will boaſt of his valor, and gain honor by it in the opinion of the world.

If any one Dreams he hath the plague, his hidden ſtore he will be diſcovered, and will run the riſque of loſing it.

Of Furious and mad Man

If any one Dreams he is a Demoniack, or otherwiſe poſſeſs'd by ſome evil ſpirit, he will receive benefits from his Prince, and be long liv'd.

If one Dreams he hath ſeen the Devil, that he was tormented, or otherwiſe that he was much frightned, that ſignifies that the Dreamer is in danger of being checked or puniſhed by his Soverain Prince or ſome Magiſtrates.

And quite contrarily, if one Dreams he ſtrikes the Devil or ſome Perſons he beleeves to be poſſes'd, and that he phancies he overcomes them; it is a ſigne that he that dreams thus ſhall overcome his Enemies, and vanquiſh them with glory and ſatisfaction.

If any one Dreams that he is turn'd Ideot and mad, and is guilty of publick extravagancies, he ſhall be long-liv'd, a favorite to his Prince, and gain pleaſure and profit by the people.

If a Woman Dreams ſhee is become fooliſh, and is publickly guilty of folly and impudence, it is a ſigne ſhee will have a Boy, who in time will grow great: if ſhee be a Maid, ſhee will be ſpeedily married, and that to an honeſt Man.

Of Drunkards.

To Dream one is Drunk, is increaſe of Eſtate, and recovery of health; but when one dreams that he is drunk without drinking any Wine; it is an ill omen, and he runs the hazard of being diſgrac'd by ſome bad action, and of being puniſhed by Law.

If a Man Dreams he is drunk with Sack, Muſcadel, or ſome other ſweet and pleaſant drink; it is a ſigne he will be belov'd by ſome great Lords, and grow rich thereby.

If a Man Dreams he is drunk with pure Water, he will boaſt cauſeleſly of his wealth, and vaunt of another perſons ſtrength.

If any one Dreams he is drunk and vomits, he will run the hazard of loſing his Eſtate by the violence of his Prince, who will force him to an accompt of his means ill gotten; or if he be a Gameſter, he will loſe all he hath formerly won.

If any one Dreams that being drunk, he is very much pain'd at heart, and in his Intrails, that is as much as to ſay, that his Domeſticks or Servants will rob him of his mony, or deſtroy his fortune without his knowledge.

If any one Dreams he is grown lean and waſted, he will be diſturb'd and have ſuits at Law, of ſome other ill buſineſs, that will occaſion the loſs of his Eſtate; or elſe he is in danger of falling ſick: nevertheleſs if a Woman Dreams that her tongue is grown leſs and learner then ordinary, that ſignifies unto her honor, wiſdom, prudence and diſcretion, by which qualifications ſhee will be honor'd and eſteem'd by all perſons.

We have diſcours'd before in the 43 page of beheading, now we muſt explain the other ſorts of puniſhment.

If any one Dreams that by ſentence or judgement he was condemn'd to be hang'd, and that he imagins it was really executed, he will be dignified according to the height of the Gibbet or Tree whereon he was hang'd.

If the Dreamer be ſick or afflicted, he will be freed from the diſeaſe, and in the end have joy and contentment.

If any one Dreams he condemn'd another to be hang'd, that ſignifies he will be angry with him whom he imagin'd he condemn'd; but in a ſmall time after, he will place him in honor and dignity, which he will abuſe.

According to the Interpretation of the Perſians and Egyptians, he that Phancies he is hang'd, broken on the wheel, whip'd or burn'd by ſentence of Law, he will be rich, honor'd and reſpected for ſome time; but if he imagines that he was hang'd or burn'd by a fire that did quite conſume him, he will inevitably periſh in the end.

If any one Dreams that being to be hang'd he was deliver'd and came down to the bottom of the Gibbet, that perſon will loſe his Eſtate and dignity.

If any one Dreams he hath eaten the fleſh of a Man hang'd, he will be inriched by ſome perſons, but it ſhall be by Foul practiſe and ſome ſecret crime.

Of Death and the Grave.

If any one Dreams he is dead, he will be ſubjected to ſome great Prince, will grow rich, and long-liv'd, though not without much envy.

If it ſeems that he is put into a grave and buried, that preſageth he will die in a mean condition; yet ſome beleeve (groundedly upon experience) that to dream one is dead and buried, he that hath ſuch a dream ſhall recover an Eſtate, according to the proportion of the quantity of earth that is laid upon him.

If a perſon Dreams he ſees one that is dead, and that he beleeves him to be alive, that ſignifies he is ſav'd, and that we muſt do what he faith; nay farther, it ſignifies aſſurance of the diſpatch of buſineſs, and Gods bleſſing, who takes care to ſend us viſions for our good, and for the ſalvation of body and ſoul.

Of Games.

THe Spirit of Man being more inclin'd to things that recreate then the contrary, he dreams oftener of Plays and Paſtimes then ſerious actions.

The Game of Cheſſe and Tables is the repreſentative of a Field prepar'd for a battle; the two Gameſters are the two Generals of the Armies, and the Tables and Cheſs-men are the ſoldiers that make up the two Armies: wherefore if any one dreams that he plays at Cheſs with an acquaintance, it is a ſigne he will fall out with ſomebody that he knows; and if he imagines in his dreams that he wins, he ſhall be victorious over his Enemies; and on the contrary, if he dreams he loſeth, he will be overcome and worſted in the combat.

If the Dreamer imagines that he hath taken many Men in play, that foretels he will take many of his Enemies priſoners.

If a King or General of an Army dreams he hath loſt his Cheſſe-board, or that it is broken, or ſtolen from him, he will loſe his Army either by the Enemies Aſſault, or elſe by plague or famine.

To Dream one plays at Cards or Dice, ſignifies deceit and craft, and that he is in danger of loſing his Eſtate by ſome wicked perſons.

To Dream you play at Tennis, ſignifies travel and pain to gain wealth by contention and injurie.

To Dream you have won at Dice, is a ſigne that ſome Inheritance will fall to you by the death of ſome of your relations; for Dice are made of dead mens bones.

Of Playes.

To Dream you ſee a Comoedy, Farce, or ſome other recreation, ſignifies good ſucceſs in buſineſs.

To Dream you ſee a Tragoedy acted, ſignifies labor, loſs of friends and eſtate, with grief and affliction.

To Dream you ſee perſons dance at a Ball, or that you are ingag'd in a Ball, ſignifies joy, pleaſure, recreation and inheritance.

To Dream one plays, or ſees another play upon a Lute, Violin or other muſical Inſtrument, ſignifies good news, concord, and a good correſpondencie between Man and Wife, Maſter and Servant, Prince and Subjects.

To Dream one plays or ſees another play upon the Virginals, Claricords, or Organs, ſignifies the death of relations, or funeral-obſequies.

To Dream one danceth at a wedding, ſignifies ſickneſs.

To Dream one hears Bels ring, ſignifies an alarm, murmuring, diſturbance and commotions among citizens.

To Dream you play tunes on ſmall Bels, ſignifies diſcord and diſunion between ſubjects and ſervants.

If any one Dreams he ſings, that ſignifies he will be afflicted and weep.

To Dream you hear ſinging muſically, or playing in conſort upon Inſtruments, ſignifies conſolation in adverſity, and recovery of health to thoſe that are ſick.

To Dream you play, or hear playing on wind. Inſtruments, as Flutes, Flajolets, large or ſmall Bagpipes, the Clarion, and other ſuch Inſtruments, ſignifies trouble, contention, and being overthrowin at Law.

To Dream you hear Birds ſing, ſignifies love, joy and delight.

To Dream you hear Hens cackle, or Geeſe cry, ſignifies profit, and aſſurance of the diſpatch of buſineſs.

If any one Dreams he plays at any of thoſe plays with which company uſe to divert themſelves; as at Queſtions and Commands, Croſs Purpoſes, Blind-man-buffe, Hot-cockles, Barly-break and many others; it ſignifies proſperity, joy, pleaſure, health, and concord among Friends and Relations.

Of Running

If any one dreams he runs, it is a good ſigne; eſpecially if he imagines he runs away, and flies for fear of another, that ſignifies ſecurity; and when one beleeves he runs after his Enemy, that denotes victory and profit.

To Dream people run one againſt another, ſignifies wrangling and diſorder; if they are little Children, that ſpeaks joy and fair weather; nevertheleſs if thoſe Children are arm'd with ſticks or ſtaves, that foretels War and diſſention.

To Dream you ſee a Hare or Hart running, ſignifies great wealth gain'd by addreſs, and ſubtilty of ſpirit.

To ſee a Horſe running, ſignifies proſperity and accompliſhment of deſires.

To ſee an Aſſe run, ſignifies misfortune: when a ſick body dreams he runs, it is a very bad ſigne.

And when a Woman dreams ſhee runs, that foretels diſgrace and dammage.

Of ſome other humane Actions.

TO Dream one trades with a ſtranger in wool, ſignifies profit; in iron, loſs and misfortune; in ſilk, ſattin, velvet, and other fine ſilks, profit and joy; in linnen cloth, the very ſame.

If any one Dreams he gathers up gold and ſilver, that ſignifies deceit and loſs.

To Dream one carries wood upon his back, or that he is bucking or ſtarching of linnen, blows the fire, turns the ſpit, and other things of mean concernment, ſignifies to the rich ſervitude, to the poor profit.

To Dream one makes Pies, Cakes, Tarts or Confets; ſignifies joy and profit.

To Dream one makes tapiſtry, draws pictures, or dyes ſtuffs, that ſignifies joy without profit.

To Dream one comforts the ſick, preſcribes them remedies and medicines, ſignifies profit and felicity.

To Dream one makes Shooes or Slippers; to the Rich that ſignifies decay and poverty, to Artiſts it denotes the contrary.

To Dream one ſhaves or cuts anothers hair, that ſignifies profit to him whoſe hair we ſeem to cut, and to the Dreamer misfortune.

To Dream one manures and cultivates the Earth, it ſignifies melancholy to thoſe that are not of ſuch a condition, and to Laborers it ſignifies gain, and a plentiful crop.

To Dream you ride with a company of Men, is very lucky and profitable: but with Women, it ſignifies misfortune and deceit.

To Dream one is in woods or in meadows, and keeps Beaſts; to the rich that ſignifies diſgrace and loſs; and to the poor and peaſantry, it ſignifies profit.

To Dream that one is in a Tavern, and feaſting with his companions, ſignifies joy and comfort.

To Dream you piſs againſt the wall, and in truth it fals out ſometimes that we do ſo indeed in ſuch a dream, that ſignifies aſſiſtance of, or aſſiſtance in buſineſs.

To Dream you do your buſineſs in the fields, ſignifies joy, profit and health.

To Dream you take birds, ſignifies pleaſure and profit.

To Dream you ſhoot in a bow, ſignifies comfort; diſcharge a gun, profit, deceit, and grief through anger.

To Dream you read Romances, Comoedies, or other diverting books, ſignifies joy and comfort.

To Dream you read ſerious books, and of ſome ſublime Science, ſignifies benediction and wiſdom.

To Dream you write letters to your friends, or receive letters from them, ſignifies good news.

To Dream you walk in the night, ſignifies trouble and melancholy.

To Dream you play the Maſon, or cauſe a houſe to be built, ſignifies moleſtation, loſs, ſickneſs, or death.

Of Chriſtian and Heavenly Exerciſes.

TO Dream one is at Church, and prays to God devoutly, ſignifies joy and comfort.

To Dream you make vows and offerings to God, ſignifies love and dilection.

To Dream that you ſee God's face, ſo as he communicated himſelf to Man, and that he ſeems to ſtretch forth his arms while we invoque him; ſignifies joy, comfort, grace, the bleſſing of God, and good ſucceſs in buſineſs.

To Dream you ſee ſome Angel or Saint, ſignifies conſolation, and advertiſment to live well and repent of our ſins: this denotes alſo good news, increaſe of honor and authority.

To Dream that you do nothing but talk idly at Church, and are drawn aſide by bad thoughts, ſignifies envy and ſin.

To Dream you ſee an Apparition or Spirit that ſeems of a comely aſpect, and attir'd in white, that ſignifies joy and conſolation: if he be deform'd and black, it ſignifies deceit, and tentation to ſin.

To Dream you ſee a white Pigeon flying, which is taken in the ſacred Scrpture for the Hieroglyphick of the holy Ghoſt; ſignifies conſolation, devotion, and good ſucceſs in undertakings; provided they be done for the glory of God, and the good of our neighbor.

To Dream you ſee an Angel fly ov[•]r you or your Houſe, ſignifies joy, conſolation, benediction and good news.

To Dream that one ſpeaks to the Holy Virgin, ſignifies conſolation, recovery of health, and all good fortune.

Of the Sun.

THe Sun is the moſt lively image of God among inanimate creatures, and the holy Writ cals it the Throne or Palace of God; and as God is the principle of all foecundity, ſo is the Sun to this inferior World; which hath obliged ſome to beſtow upon it the name of the Earths Husband, and Father of Gold, which is the moſt perfect thing that is found and drawn out of the bowels of the Earth, by reaſon of that well proportion'd temperament, which is known to Philoſophers by the name of temperamentum ad pondus. The Sun hath been alſo call'd the Ey and Heart of Heaven, the Spirit and Reaſon of the material World, the eternal Animal, the Animated Star, the Ey that never ſleeps, the Ey of Juſtice, Father of Light and Generation. The Sun repreſents unity, truth, light, fruitfulneſs, ſoverain Majeſty, heat, abundance and riches, becauſe he is (as hath been ſaid) the Father of Gold, and ripens all the Fruits of the Earth.

To Dream you ſee the Sun come out of the Sea, or riſe in our Horizon, ſignifies good news, and ſucceſs in your deſignes.

To Dream you ſee the Sun ſet, ſignifies the contrary: yet ſome beleeve that it denotes good fortune to the party that Dreams.

If a Woman hath ſuch a dream, it ſignifies ſhee'l have a Son.

To Dream you ſee the Sun, ſignifies diſpatch of buſineſs, and revelation of things ſecret; to the ſick it denounceth health, to the priſoner liberty, and a cure to him that is hurt in the Ey.

To Dream you ſee the Sun clouded, red or hot, ſignifies obſtruction in buſineſs, death to your Children, or danger to your own perſon, or ſore Eys; but ſuch a dream is good to thoſe that will conceal themſelvs for ſome crimes, o[•] for fear of their Enemies.

To Dream that the Sun deſcends upon your Houſe, ſignifies danger by fire.

To Dream you ſee the Sun-beams come into your bed, when in bed, that ſignifies ſickneſs by a feavor; but to dream ſhe intirely ſhines all over your Chamber, ſignifies gain, profit, felicity and honor: this preſageth likewiſe to married people, that they will have a Son who will be honorable.

To Dream you ſee the Sun obſcur'd, or diſappear, is a very bad dream, unleſs it be to thoſe that have a minde to be unknown by reaſon of their offences; for to others, for the moſt part, it ſignifies death, or at the leaſt loſs of ſight by ſome accident, or by ſome defluxion.

To ſee the Sun ſhine about your head, ſignifies to malefactors grace and pardon; and to thoſe that are at liberty, it denotes honor and glory among their acquaintance.

To Dream you enter a houſe where the Sun ſhines, ſignifies the getting an Eſtate.

Of the Moon.

IF any one Dreams he ſees the Moon ſhine, that ſignifies his Wife loves him extremely, and that ſhee is well; it alſo denotes the getting of ſilver: for as the Sun repreſents gold, ſo the Moon doth ſilver; and as gold is taken for the heart of the world, ſo is ſilver for the brain.

To Dream you ſee the Moon darkned, ſignifies the death or ſickneſs of ones Wife, Mother, Siſter, Daughter, loſs of mony, or danger in a voyage or journey, eſpecially if it be by water; or elſe it ſignifies a diſtemper in the brain or Eys.

To Dream you ſee the Moon darkned, and grow clear and bright again, ſignifies profit to the Woman that dreams, and to the Man joy and proſperity: the Moon firſt clear and afterwards clouded, preſageth the contrary.

To Dream you ſee the Moon in the form of a full and white face, that ſignifies to the Virgin ſpeedy marriage; to the married Woman, that ſhee will have a handſom Daughter: If the Husband dreams it, it ſignifies that his Wife will have a Son. Such a dream is proſperous to Goldſmiths, Merchants, Jewellers and Banquers.

To Dream you ſee the Moon at full, is a good ſigne to handſome women of their being belo[•]'d by thoſe that view them, but it is bad for ſuch as conceal themſelvs, as Theevs and Murderers, for they will be certainly diſcover'd; yet it ſignifies death to the ſick, or to Mariners.

To Dream the Moon ſhines about your bed, ſignifies grace, pardon, and deliverance by means of ſome Woman.

Of the Stars.

TO Dream you ſee the sky ſerene, and the Stars clear and twinkling, ſignifies proſperity and advantage in a voyage or journy, good news and gain by all you do; and contrarily, to ſee them dusky and pale color'd, ſignifies all ſorts of miſchief.

To Dream you ſee the Stars diſappear, ſignifies loſs, and great vexation and cares to thoſe that are rich, and death to thoſe that are poor, ſuch a dream is only good to thoſe, that have committed ſome hainous offence, or ſtudy to commit it; for they may do it without any fear.

To Dream you ſee the Stars fall athwart the top of the Houſe, ſignifies ſickneſs, or that the Houſe will be uninhabited, or burn'd by accident.

If one Dreams he ſees the Sars ſhining into the Houſe, it ſignifies that the chief perſon of the family will be in danger of death.

To Dream you ſee ſeveral happy Comets, or other Stars with ſtreaming tails, ſignifies future evils by War, Peſtilence and Famine, with are the ſcourges wherewith God chaſtiſeth mortals.

Of the Rain-bow.

TO Dream you ſee the Rain-bow in the Eaſt, is a good omen to the poor and ſick; for the former will recover their eſtates, and the later their health: and if you dream you ſee it in the Weſt, to the rich it is a good, to the poor a bad ſigne.

To Dream you ſee the Rain-bow directly over your head, or near you, ſignifies change of fortune, and moſt commonly the death of the Dreamer, and ruine of his family.

Of things Infernal.

IF any one Dreams that he ſees the Devils, it is a very bad ſigne; for ſuch a viſion cannot bring along with it any good tidings; to the ſick it foretels death, and to the healthful it ſignifies melancholy, anger, tumults, and violent ſickneſs.

And to Dream one ſees Hell as it is deſcrib'd, and that he hears the damned Souls groan and complain through the extremity of their torments; it is an advertiſement that God ſends to the Dreamer, to the end he may amend his life, and that repenting of his ſins, he may throw himſelf upon God's mercy.

If any one Dreams the Devil ſpeaks to him, that ſignifies tentation, deceit, treachery, deſpair, and oftentimes the ruine and death of him that dreams.

To Dream one is carried away by the Devil, it is a worſe Dream; yet I find that no dream delights the Dreamer ſo much as this; for being awak'd, he is raviſh'd with joy that he is freed from ſo great an evil, for which he ought to return God thanks, and beg of him that he would be pleas'd to ſend him his good Angel to guard him, and fight againſt that wicked Spirit, which ſtands always ſentinel to ſurprize us.

To Dream you ſee a Serpent or ſeaven-headed Hydra, ſignifies ſin and temptation.

To Dream you ſee the Dog Cerberus, whom the Poets feign to be the Porter of Hell, ſignifies ſin, and arreſts by Serjeants.

To Dream you ſee the damned plung'd in the [〈◊〉] and flames, and ſuffer great torture, ſignifies ſadneſs, repentance, grief, and a melancholique diſtemper.

To Dream you ſee the Devil, as he is drawn by Painters and Poets, vizt. black and hideous, with horns, claws, and a great tail, ſignifies torment and deſpair.

To Dream you ſee Harpies, which are infernal creatures, half-Women and half-Serpents, or elſe furies, ſuch as the Poets feign them to be; that ſignifies tribulation and pains occaſion'd by envious perſons, and ſuch as ſeek our ruine, ſhame or death by miſchief and treachery.

To Dream you are deſcended into Hell, and return'd thence, to thoſe that are great and rich it ſignifies misfortune, but it is a good ſigne to the poor and weak.

To Dream you ſee a dead Man that ſaith nothing, ſignifies that he that dreams will be ſubject to the ſame paſſions and fortune as the party deceaſed had when alive, if he know him.

If any one Dreams that a dead Man takes away his garments, robs him of his money or food, it is a ſigne of death to him, or to ſome of his neareſt relations and friends.

To Dream a Man that is alive and in health is dead, that ſignifies trouble, tribulation, and being overthrown at Law.

To Dream you ſee a Man die a ſecond time that is already dead, ſignifies the death of your neareſt relations of the ſame name and Sirname.

To Dream you are erecting a Tomb, that ſignifies marriages, weddings, and birth of Children; but if the Dreamer imagines that he ſees the Tomb fall to ruine, that ſignifies ſickneſs and ruine to him that Dreams, and his family.

If any one Dreams he is dead, he will be ſubject to ſome great Prince, and become rich, though he be much envied.

If it ſeems to him that he is buried and inter'd, he ſhall have as much wealth as he hath earth laid over him.

If any one Dreams he is buried alive, he is in danger of being unhappy and unfortunate during his life.

If any one Dreams he had to do with a dead Woman, he will be lov'd and maintain'd by ſome great Lady.

To Dream that one goes to the funeral and Internment of any one of his Relations or Friends, or of ſome great Lord, is a good ſigne to the Dreamer, who undoubtedly will get an Eſtate by means of his Relations, or elſe marry a fortune to his own content.

DREAMS Interpreted ALPHABETICALLY.

A.

To Dream that you

• ARe cloath'd with Silk, ſignifies honor.
• Are Drunk, ſignifies ſickneſs.
• Are girt with an old girdle, ſignifies labor and pains.
• Are inchanted, ſignifies ſecrets and ſorrows.
• Are kiſs'd by Men of great quality, ſignifies conſolation.
• Are ſtark naked, ſignifies loſs and dammage in your Eſtate.
• Are turn'd Phyſician, ſignifies chearfulneſs.
• Are turn'd into a Tree, ſignifies ſickneſs.
• Are unſettled in your thoughts, ſignifies joy.
• Aſcend a Ladder, ſignifies honor.
• Aſcend a very high mountain, the ſame thing.
• Aſcend up to Heaven, ſignifies grandeur.

B.

To Dream that you

• BAthe your ſelf in a clear Fountain, ſignifies joy.
• Bathe in ſtinking water, ſignifies ſhame and falſe accuſation.
• Beſtow a knife upon any one, ſignifies injuſtice and contention.
• Beſtow a ring upon any one, ſignifies dammage.
• Bite your nails, ſignifies wrangling & vexation.
• Blot or teare your paper, ſignifies the well-ordering of buſineſs.
• Bray or pound pepper, ſignifies melancholy.
• Build a Church, or erect an Altar, that ſome perſon of your kindred or family will be made a Prieſt.
• Build a Houſe, ſignifies comfort.
• Burn a Houſe, and ſee it burning, ſignifies ſcandals that will be thrown upon you, and loſs of Eſtate.

C.

To Dream that you

• CArry a Bow, ſignifies deſire or torment.
• Carry a Crown of gold in your hand, ſignifies honor and dignity.
• Carry a Faulcon upon your fiſt, and walk with it, ſignifies honor.
• Carry hot Bread, ſignifies accuſation.
• Carry a young Mayd, ſignifies joy.
• Catch Sea-fiſh, it is a bad ſigne.
• Cleanſe a Well, or fall into it, ſignifies injury.
• Come out of a Coach, ſignifies being degraded from great honor; and diſgrace upon a criminall account.
• Command any one, ſignifies trouble.
• Commit adultery, ſignifies future debates.
• Cut barly-bread, ſignifies rejoycing.
• Cut Bacon, ſignifies the death of ſome perſon.
• Cut your fingers, or ſee them cut by another, ſignifies dammage.

D.

To Dream that you

• DEſcend a Ladder, ſignifies dammage.
• Deſtroy any place, ſignifies deceit.
• Diſcourſe with the King, ſignifies honor, when abſent.
• Diſcourſe with your Brethren, ſignifies vexation.
• Diſcourſe with Jeſus Chriſt, ſignifies conſolation.
• Diſcourſe with the Virgin Mary, ſignifies joy.
• Diſcourſe with great Lords, or to go into any place with them, ſignifies honor.
• Diſpute with Philoſophers, ſignifies profit and gain.
• Do good to any one, ſignifies jollity.
• Do the Act of Marriage, ſignifies danger.
• Draw out your Teeth, ſignifies death.
• Drink clear water, is a good ſigne.
• Drink hot water, ſignifies ſickneſs.
• Drink Milk, is an extraordinary good ſigne.
• Drink Sophiſticated wine, the ſame.
• Drink ſtinking water, ſignifies violent diſtempers.
• Drink Vinegar, ſignifies ſickneſs.
• Drink white-Wine, ſignifies health.

E.

To Dream that you

• EAt Apples, ſignifies choler.
• Eat Bacon of ſalt-meats, ſignifies murmuring.
• Eat Beans, ſignifies ſickneſs.
• Eat Carrion, ſignifies ſadneſs.
• Eat Cheeſe, ſignifies profit and gain.
• Eat Fleas; ſignifies diſquiet.
• Eat Mans fleſh, ſignifies labor and trouble.
• Eat Roots, ſignifies diſcord.
• Eat Roſt-meat, ſignifies falling into ſin.
• Eat a Salade, ſignifies evil, or ſickneſs that will happen.
• Eat Salt-meat, ſignifies a diſeaſe.
• Eat Silver, ſignifies wrath and anger.
• Eat Variety of meats, ſignifies loſs.
• Eat white-Bread, ſignifies gain.

F.

To Dream that you

• FAll in the Dirt, ſignifies treachery, or diſturbance by ſome perſon or other.
• Fall into the Water, ſignifies death or danger to your perſon.
• Fall into a clear Fountain, ſignifies honor and gain.
• Fall into a Pit or ditch, ſignifies the loſs of a cauſe or ſuit at Law.
• Fall into a troubled Fountain, ſignifies accuſation.
• Fall on the ground, ſignifies diſhonor and ſcandal.
• Fall upon a Bridge, ſignifies obſtruction.
• Feed, or bring a Lamb to the ſlaughter, ſignifies torment.
• Feed Oxen, is a good ſigne.
• Feel a burning, ſignifies danger.
• Feel a heat, ſignifies grief.
• Fell Trees, ſignifies loſs.
• Fight with Serpents and Adders, ſignifies the overthrow of Enemies.
• Find a Bird's-neſt, is a good ſigne.

G.

To Dream that you

• GAther Apples, ſignifies vexation from ſome perſon or other.
• Gather black Grapes, ſignifies dammage.
• Gather Flowers, ſignifies mirth and jollity.
• Gather white-Grapes, ſignifies gain.
• Give any thing to one that is dead, ſignifies loſs.
• Give, or take phyſique, ſignifies living in poverty.
• Go a hunting, ſignifies ſome accuſation.
• Go to Maſſe, ſignifies honor and joy.
• Go over a broken Bridge, ſignifies fear.
• Go over a Ditch upon a ſmall plank, ſignifies deceit by Lawyers.

H.

To Dream that you

• HAndle or chew Gold, ſignifies anger.
• Have gray Hairs, ſignifies gain, profit and joy.
• Have a little Beard, ſuits and controverſies at Law.
• Have a long Beard, ſignifies ſtrength or gain.
• Have long Hairs on your Head, ſignifies honor
• Have a new ſuit of Cloathes, the ſame.
• Have new Shoes and Stockins, ſignifies comfort.
• Have old ones, ſignifies ſadneſs.
• Have a new Girdle, ſignifies honor.
• Have an old worn Girdle, ſignifies dammage.
• Have a red Garment on, ſignifies blood, [〈◊〉] bleeding.
• Have Rods in your hand, ſignifies jollity.
• Have a Staffe in your hand, ſignifies ſickneſs.
• Have two Heads, ſignifies company.
• Have weak Arms, ſignifies torment.
• Have your Arms dryed up, is a very ill ſigne.
• Have your Beard ſhav'd, ſignifies tribulation.
• Have your Hair cut, ſignifies loſs.
• Heare an Aſſe bray, ſignifies dammage.
• Heare Beaſts, ſignifies gain.
• Heare Bels ring, ſignifies diſgrace and trouble.
• Heare Birds chirpe, is a good ſigne.
• Heare Clocks ſtrike, ſignifies infamie.
• Heare a Cock crow, ſignifies proſperity.
• Heare Dogs barke, and to be diſturb'd thereat, ſignifies the overthrow of Enemies.
• Heare Hens cackle, or that you catch them, ſignifies joy.
• Heare a Raven croake, ſignifies ſadneſs.
• Heare a Shaking, ſignifies deceit, which will happen to the Dreamer in the place where he dreams.
• Heare the ſound of Organs, ſignifies joy.
• Heare, or ſee Thunder, ſignifies injurious language by the evil tongues of envious perſons.
• Heare your Wife ſcold, ſignifies great torment.

I.

To Dream that you

• IMbarque in a ſmall Veſſel, ſignifies ſickneſs.

K.

To Dream that you

• KIll a Man, ſignifies aſſuredneſs of buſineſs.
• Kill your Father, is a bad ſigne.
• Kiſs a Perſon, ſignifies loſs.
• Kiſs a Perſon deceaſed, ſignifies long life.

L.

To Dream that you

• LOok upon your Hands, ſignifies ſickneſs.
• Loſe your Eyes, ſignifies the death of ſome good Friend.
• Loſe your Keys, ſignifies anger.
• Loſe your Teeth, ſignifies honor.
• Loſe your Teeth, ſignifies alſo, the death of ſome near relation, or intimate Friend.
• Lie with a Whore, ſignifies certainty in diſpatch of buſineſs.
• Lie with your Mother, the ſame.

M.

To Dream that you

• MAke Candles, ſignifies rejoycing.
• Make a Breach, ſignifies moleſtation.
• Make an Ointment, ſignifies vexation and trouble.
• Make your Will, is a bad ſigne.
• Manage buſineſs of great concernment, ſignifies obſtruction.
• Marry your Siſters, ſignifies danger.
• Marry a Wife, ſignifies loſs.
• Marry, ſignifies dammage, and ſometime death.

N. and O. have nothing.

P.

To Dream that you

• PLay with a Dog, is a good ſigne.
• Pluck the Hair off of your Head, ſignifies loſs of Friends.
• Put up prayers and ſupplications to God, ſignifies happineſs.

Q. hath nothing.

R.

To Dream that you

• REceive audience of the King, ſignifies gain.
• Receive a gift of the King, or ſome Prince, ſignifies great joy.
• Receive obſtruction by an Adverſary, ſignifies Expedition of buſineſs.
• Ride on a white, gray, or dappled Nag, ſignifies proſperity.

S.

To Dream that you

• SAil in a Ship, or you ſee Ships ſailing, is a good ſigne.
• See an Aſſe, ſignifies malice.
• See an Aſſe ſitting upon his Crupper, ſignifies laboriouſneſs.
• See the Air ſerene, is great gain.
• See the Air cloudy, ſignifies expedition of buſineſs.
• See Ants, ſignifies contention.
• See Trees, or are climbing them, ſignifies future honor.
• See withered Trees, ſignifies deceit.
• See Trees bearing fruit, ſignifies gain and profit.
• See Trees without bloſſome, ſignifies expedition of buſineſs.
• See Silver eaten, ſignifies great advantage.
• See Candles burning, ſignifies anger or contention.
• See Candles that are not lighted, ſignifies a reward for ſomething you have done.
• See Ravens flying, ſignifies complaint and ſadneſs.
• See burning Coals, ſignifies ſhame and reproach.
• See dead Coals, ſignifies expedition of buſineſs.
• See a Croſſe carried along, ſignifies ſadneſs.
• See Cream ſpilt upon you, ſignifies the infuſion of ſome grace by the Holy-Ghoſt.
• See a Raven fly over you, ſignifies danger and dammage.
• See white Horſes, ſignifies joy.
• See black Horſes, ſignifies ſadneſs.
• See Horſes Pace, ſignifies mirth.
• See red or rone-color'd Horſe; ſignifies proſperity.
• See Horſes of ſeveral colors, ſignifies expedition of buſineſs.
• See a Gelding, ſignifies accuſation.
• See a Horſe mount, ſignifies proſperity.
• See Dragons, ſignifies gain.
• See Fire fall from Heaven, ſignifies ſtrange things that will enſue.
• See armed Men, is a good ſigne.
• See Men in armes come againſt you, ſignifies ſadneſs.
• See armed Men fly, is a ſigne of Victory.
• See your Beard dry, ſignifies joy.
• See your Beard pull'd up by the roots, ſignifies great danger.
• See the Moon Pale, is joyfulneſs.
• See the Moon fall from the Firmament, ſignifies ſickneſs.
• See the Moon decreaſe, ſignifies the death of ſome Prince, or great Lord.
• See the Moon died with blood, ſignifies travel, or pilgrimage.
• See the Moon darkned, ſignifies ſadneſs.
• See the new Moon, ſignifies expedition of buſineſs.
• See two Moons appeare, is increaſe of honor.
• See Ships full fraighted with goods, ſignifies proſperity.
• See Ships indanger'd by a Tempeſt, ſignifies peril.
• See a troubled River, ſignifies annoy, and diſcontent.
• See a River flow into your Houſe, ſignifies plenty of riches.
• See a River flow out of your Houſe, ſignifies that your life is in danger, or ſome loſs that will accrew by injury done to you.
• See a clear River glide along, ſignifies ſecurity.
• See the King or Queen, ſignifies honor and joy.
• See red Roſes, ſignifies joy and recreation.
• See your ſelf become a Husbandman, ſignifies great toil.
• See your ſelf hurt with iron, ſignifies dammage.
• See your ſelf fight with the Devil, ſignifies gain.
• See your ſelf turn'd Woman, ſignifies ſickneſs.
• See your ſelf turn'd into a Hen, ſignifies diſquiet.
• See your ſelf ſitting or lying in a Church, ſignifies change of apparel.
• See your ſelf chang'd into a Tree, ſignifies joy and profit.
• See your ſelf ſick, ſignifies ſadneſs, or impriſonment.
• See your Picture drawn, ſignifies long life.
• See your ſelf in a Bath, ſignifies anguiſh.
• See your ſelf thrown into a Fire, ſignifies ſickneſs, or violent heat occaſion'd by a feaver.
• See an Eagle fly over your head, ſignifies honor.
• See Birds fighting, ſignifies adverſity.
• See Birds fly over your head, ſignifies prejudice by Enemies.
• See black-Birds, ſignifies tribulation.
• See a ſwarme of Flies, ſignifies Enemies and unreaſonable perſons that will ſcandalize you.
• See a Lamb or young Kid, ſignifies extraordinary comfort.
• See fire burning, ſignifies a deluge, or change of place.
• See one command, ſignifies anger and authority.
• See fat Oxen, ſignifies a fruitfull year.
• See lean Oxen, ſignifies ſcarcity of proviſions, and famine.
• See Oxen plowing in the field, ſignifies gain.
• See black Oxen, ſignifies danger.
• See Oxen go to water, is a bad ſigne.
• See Mayds that are ſinging, ſignifies weeping.
• See the Beam of a houſe fall, ſignifies the death of ſome Grandee.
• See the top of your houſe burn, ſignifies the death of your Lord, Wife, or Friends Wife.
• See Tapiſtry or Pictures, ſignifies treachery, deceit and cozenage.
• See a Giant, or a large ſiz'd Perſon, is a good ſigne.
• See the body of our Lord, ſignifies honor.
• See Shee-goats or Wolves, ſignifies that you will be rob'd.
• See one beheaded, ſignifies ſickneſs.
• See the Meat you have eaten, ſignifies loſs.
• See a comely countenance, unlike your own, ſignifies honor.
• See a black Face, ſignifies long life.
• See a Fountain ſpring up in your houſe, ſignifies honor and profit.
• See Fountains, or beleeve that you are inchanted, ſignifies ſadneſs.
• See Children born, ſignifies dammage.
• See an Oven burning hot, ſignifies change of place.
• See your deceaſed Brothers and Siſters, ſignifies long life.
• See a Woman naked, ſignifies the death of ſome perſon.
• See your Mother living, ſignifies joy.
• See her dead, ſignifies misfortune.
• See your Friends or Relations dead, ſignifies joy.
• See Breaſts full of milk, ſignifies profit.
• See a Hen with her chickens, ſignifies dammage.
• See a Hen lay eggs, ſignifies gain.
• See a Bed well furniſhed, ſignifies joy.
• See broken Eggs, is an ill ſigne.
• See it rain, ſignifies great riches.
• See live-Fiſh, is an all ſigne.
• See fiſhing Nets, ſignifies rain.
• See the Sun clear, ſignifies aſſuredneſs among great Perſons, who will accompliſh their deſignes.
• See the Sun in a cloud, ſignifies danger to the ſaid great Perſons.
• See the Stars of Heaven, ſignifies loſs to the Emperor, or your own Lord.
• See the Sun and Moon fall together, is an ill ſigne.
• See old Shooes, ſignifies loſs.
• See your Cloathes burn'd, is an ill ſigne.
• See darkneſs, ſignifies ſin.
• See a Flock of Birds, ſignifies ſuits at Law.
• See your ſelf in black Cloaths, ſignifies joy.
• See Perſons hanging on a Gibbet, ſignifies dammage and great afflictions.
• See many Serpents, ſignifies that you will be deceiv'd by a Woman.
• See old Folks, is a bad ſigne.
• Shoot in a Bow, ſignifies honor.
• Sing Hymne or Pſalme, ſignifies hindrance of buſineſs.
• Study the Sciences, ſignifies chearfulneſs.

T.

To Dream that you

• TAke away a Mayd by force, ſignifies poyſoning.
• Take away a Woman, ſignifies change of place.
• Take Bees, ſignifies profit and gain.
• Take Blood, ſignifies a pain in the fundament.
• Take Hold of ones noſe, ſignifies fornication.
• Take hold of the Privy-members, ſignifies that you have loſt the faculty of procreation.
• Take a Sparrow-hawke, ſignifies gain.
• Take your Cloaths to put them on, ſignifies loſs.
• Talk with an Enemy, ſignifies you muſt have a care of him.
• Talk with your ſonne, ſignifies dammage.
• Tame wild Beaſts, the ſame thing.
• Taſt ſweet things, ſignifies ſubtilty.
• Trade in Swine or Lead, ſignifies ſickneſs.
• Tread grapes, ſignifies the overthrow of your Enemies.

U.

To Dream that you

• UNcover or diſcover an Altar, ſignifies joy.
• Undo a Man, ſignifies ſadneſs.

W.

To Dream that you

• WAlke apace, or run, ſignifies gain.
• Walke in a Forreſt, ſignifies trouble.
• Walke in a Garden, ſignifies joy.
• Walke upon holy Ground, is a good ſigne.
• Walke upon Thorns, ſignifies the deſtruction of Enemies.
• Walke when your feet are ſore, ſignifies faſting.
• Walke with four-footed Beaſts, ſignifies ſickneſs.
• Waſh your beard, is ſadneſs.
• Waſh your face, ſignifies repentance of your ſin.
• Waſh your feet, ſignifies moleſtation, and diſturbance.
• Waſh your Hands, ſignifies diſquiet an vexation.
• Waſh your Head, ſignifies deliverance from danger.
• Waſh your ſelf in the Sea, ſignifies loſs and dammage.
• Wear a Crown of gold upon your Head, ſignifies wrangling or contention.
• Wear or have a parti-coloured Crown, ſignifies the temperature of the weather.
• Worſhip God, ſignifies joy.
• Write on Paper, ſignifies accuſation.
• Write on, or read in Paper, ſignifies News.

X. Y. Z. have nothing.

THis (courteous Reader) is all I can acquaint you with concerning Dreams, making it my requeſt, that you would not pin your faith upon them ſo far, as to create any diſturbance within your ſelf thereby. It is ſaid that Dreams, for the moſt part, are but fables; and I often find this Proverb true: and when you underſtand that meats are the cauſe that Dreams are good or bad, joyful or ſad, pleaſant or diſturbing, you will then be ſatisfied that they fall out as well by accident as neceſſity; and conſequently, that you ought not wholly to depend upon them. Thoſe Dreams that may have a true event, proceed from wiſe and ſober Perſons, that are gifted with a ſettled mind and ſolid judgement: for they that are of a contrary temper, can have no Dream that deſerves an interpretation, or that can poſſibly happen. The Affections and afflictions diſcompoſe the minde, and have more power to make it extravagant Sleeping then waking. Too large a quantity of Meat or Wine, or the deprav'd quality infus'd into them by a thouſand kind of ſauces and ingredients which are added thereunto, or otherwiſe, not being taken at certain Hours, all theſe things debilitate and ſtupifie the body, diſturb the minde, and produce confus'd and extravagant Dreams, which are altogether inſignificant, and which ſhould rather oblige the wiſe Interpreters and Explainers of them to cenſure ſuch Dreamers, then to afford them any hope of good ſucceſs. So that you ſhould judiciouſly diſcover the condition you are in when you Dream, before you give credit thereunto.

A TREATISE OF PHYSIOGNOMIE.

Publiſhed in French By the Sieur Marck de Vulſon, Knight of the Order of S. Michael; AND Tranſlated into Engliſh By J. G. of the Inner Temple, Gent.

LONDON: Printed by J. C. for William Crooke. 1669.

A TREATISE OF PHYSIOGNOMY.

THis Treatiſe muſt neceſſarily prove advantagious and beneficial, not only becauſe it concerns every individual perſon, but alſo becauſe there are few men of what quality or condition ſoever, but are intereſted in things of this nature. The Divine, Philoſopher, Phyſician both of ſoul and body, the good Chriſtian in the regulating of his inclination, the Gentleman that earneſtly deſires an honeſt and agreeable converſation, may gather from hence ſomething which may prove an additional advantage to him in his profeſſion; in fine, every perſon may hereby attain to the knowledge of himſelf, which is to be valued above all treaſures and riches imaginable. The Divine is here concern'd, becauſe that thoſe extraordinary Agitations that are laid open to his view, which anticipate reaſon, do oppoſe virtue, ſeduce the will, and conſequently are the chiefeſt cauſes of ſin. Wherefore the Doctor in Divinity that treats of our ultimate end, and the means to obtain it, ought neceſſarily to extend his knowledge to ſubjects of this nature. The Philoſophers both natural and moral, are deeply concern'd, and bend their minds to this ſubject. The Natural Philoſopher, who contemplates on the Nature of Man, enters into the diſcourſe concerning their Actions, without which it is impoſſible to attain the knowledge thereof. The Moral Philoſopher perſwading men to Virtue, and diſſwading them from Vice, demonſtrates how out diſordered appetite ought to be curbed by the greatneſs of our reſolution and moderation: And I do here declare their nature and ſubtilty, in what ſort of people they are moſt vehement, and in whom alſo moderate.

The devout Preacher that perfectly underſtands by theſe ſymptomes the age, ſex, nature and property of thoſe perſons with whom he converſeth, may beyond all diſpute create ſtrange alterations in the minds of his Auditory. I remember a Preacher in a famous City, who had ſo great an influence upon the affections of his Auditors, that he could at his pleaſure draw abundance of tears from them, and upon the change of his diſcourſe convert their grief into joy. The reaſon is this, becauſe that he himſelf being much addicted to that kind of paſſion, and exquiſite in the art of moving his Auditory thereunto, he could perſwade to whatſoever his phancy led him. The ſame benefit may be made by all Orators, as Ambaſſadours, Lawyers, Magiſtrates, Captains, and all others, that would perſwade a multitude: Much might be ſaid of this matter, but I will touch it briefly elſewhere, as alſo the remedies ſuitable to the defects we ſhall find or judge of by our art.

And as this Treatiſe is of great advantage to the Phyſician of the Soul, it is no leſs to the Phyſician of the Body; for there is no violent affection but creates ſome extraordinary alteration in one of the four humors of the Body. And all Phyſicians agree in this, that of all extrinſick cauſes of diſtempers, one is, (and that none of the moſt inconſiderable) the violence of ſome extraordinary paſſion: for although it hath unhing'd their brains, as well as the Natural Philoſophers, to find out the cauſe how an operation lodged in the underſtanding can alter the body, and move the humors from place to place; yet they all concenter in this opinion, that they are the product of a certain natural Sympathy, and the ſubordination of one part to the other; and that the Spirits and Humors treat their paſſions as Lords and Maſters. So that the Phyſician underſtanding what paſſion cauſeth the diſeaſe, may very well inferre from thence what humor abounds; and conſequently, what is to be purged, what remedies to be applied, and how it may for the future be prevented.

If all theſe Profeſſions prae-mentioned have a ſhare in this diſcourſe, the good Chriſtian indiſputably, whoſe life is a war-fare upon earth, he who makes it his chief ſtudy to extirpate vice and cultivate virtue, he who pretends to be piloted by reaſon, and not to be tyranniz'd over by any prepoſterous affection; This perſon (I ſay) can better dive into, and meditate upon this matter; he can ſoon find out where theſe Serpents and Baſilisks neſtle, which draw out the pretious blood of his ſoul; he can diſcern where the thorn is fixed that pierceth his heart; in fine, he will find out his domeſtique enemies that always diſturb his peace, moleſt him in proſperity, and debaſe him in adverſity; make him diſſolute in pleaſure, and deſperate in ſorrow; furious in paſſion, trembling in fear, and languiſhing in hope. It was under ſuch temptations as theſe, that St. Paul did puniſh his body, 1 Cor. 9.27. Caſtigo corpus meum & in ſervitutem redigo. I keep under my body, and bring it into ſubjection. Theſe were the members that the Apoſtle exhorts us to mortifie here upon earth; ſaying, Mortificate membra veſtra quae ſunt ſuper terram. Seeing then how the life of a ſpiritual man ought to be employed in the expugnation of theſe importunate Jebuſites, doubtleſs it is a matter of great concernment for him to underſtand the nature of his enemies, their ſtratagems and dayly incurſions, even to the chiefeſt Citadel of his Soul, I mean the Spirit and Will.

Nor is the Chriſtian alone concern'd in the exact knowledge of his paſſions, but alſo the Gentleman and prudent Politician by prying into the nature and quality of his affections, and reſtraining their irregular motions, will be Maſter of a moſt complaiſant deportment and preſence, and by this means may gentilely inſinuate himſelf into the friendſhip of other men. When he travels into forrain parts, he may diſcover to what paſſion the people are moſt inclinable: for as I have found by experience, there is no Nation in Europe but hath ſome extraordinaay affection, as Pride, Anger, Uncleanneſs, Inconſtancy, Gluttony, Drunkenneſs, Idleneſs, or ſome ſuch paſſion. It is a matter of great moment in ſociety, to underſtand the inclination of the company you aſſociate with; and that converſation cannot but be agreeable, where the paſſions of the parties are moderated. I will ſay nothing of Magiſtrates, who may by Phyſiognomy underſtand the diſpoſition and inclination of their Inferiors and Subjects.

But to cloſe up all, the ſubject of this Treatiſe I am upon comprehends the principal object which the ancient Philoſophers ever aim'd at, and wherein they placed the greateſt part of their felicity; that was, Noſce teipſum, Know thy ſelf: which knowledge conſiſts in the exact experience that every man hath of himſelf in particular, and an univerſal knowledge of men in general.

The way for a Man to know himſelf.

IT is very requiſite and neceſſary that he that will take upon him to judge others, ſhould above all things truly underſtand his own inclination, and by what paſſions his ſoul is moſt ſwayed; for there is no man that enjoys the benefit of the common air, but is more inclinable to one paſſion then another. Now the means to attain to ſuch a knowledge, are theſe. Firſt, a ſtrict obſervation of your natural conſtitution; for the cholerique are ſubject to impetuoſity, the melancholique to ſadneſs, the ſanguine to pleaſure, and the Phlegmatique to ſloth and drunkenneſs. Then, conſider what company you moſt phancy, they are the mirrour wherein you may take a ſurvey of your own ſelf; for every individual perſon affects him that moſt reſembles himſelf.

Of the Diſpoſition of Nations.

THe Heart being the ſeat of our paſſions, the ſpirits and humors concur, aſſiſt, and incline it to ſuch operations. Hence we may draw an undeniable and advantagious conſequence, that perſons are ſubject to different paſſions, according to the diſpoſition of the heart, body, and the humors thereof; and that the ſame paſſions affect divers perſons variouſly: for, as we ſee fire prey upon iron, wood, powder, or towe, in a different manner; for in wood it is kindled with ſome difficulty, and not eaſily extinguiſhed; Tow is ſuddenly fir'd, and as readily put out; but Iron is heated with great difficulty, and with as great difficulty quenched; Gun-powder is catcht at in a moment, and can never be put out, but conſumes: So you will meet with ſome men that are not eaſily provok'd to anger, and yet with much facility mov'd to mirth; and ſuch for the major part are Phlegmatick: many Engliſh men are of this temper. Others are ſuddenly paſſionate, and appeas'd in a moment: this is uſual in the Sanguine; and there are more French of this humor, then of any other Nation. Others are with much difficulty offended, and ofterwards will hardly be reconcil'd: The Italians and Spaniards are often found of this temper. Some are all fire, inflam'd in a moment, and quit not their endeavours of revenge, till their hearts are almoſt conſum'd with anger. This confirms the old Proverb, Animi mores corporis temperamentum ſequuntur; The diſpoſition of the ſoul follows the temperament of the body. And as in diſeaſes of the Body every wiſe man underſtands beſt his own grief, ſo in diſtempers of the mind every one knows beſt his own inclination, which the Virtuoſo ſubjugates by his reaſon.

We may confidently and inoffenſively conjecture, by the teſtimony of approved Authors, that the People and Nations which inhabit the ſeveral parts of this vaſt Univerſe, have ſtrange and oppoſite diſpoſitions. As the Northern Inhabitants are uſually bigger, ſtronger, and fitter for labour than the Southern, whoſe bodies are weaker, but their ſpirits more ſubtile. But you muſt underſtand, that thoſe of the middle Region, who lye between the North and South, are not ſubject to extream heat or cold, and yet able to undergo both. We will briefly diſcourſe of every one in particular.

Of the Nature and conſtitution of the Southern People.

AS to their bodies, they are cold and dry, of a ſmall or middle ſtature, their eyes black, and like the Northern people, are ſtrong and ſtout, ſo that the weak conſtitution of theſe is ſupplied by the extraordinary indowments of the mind. They are taxed with cruelty: peruſe the Hiſtory of Africa, Leo Afer, and the diſſentions of the Carthaginians; for to give them their due, all tortures had their originall from them, as Impaling, Exoculations, Excoriation, breaking upon the Wheel alive (which the French ever deteſted; but by reaſon of horrid treaſons committed among them, they borrowed theſe puniſhments of their Neighbours) and to the end that no perſon ſhould imagine that this cruelty is the product of their education, which nearly approacheth to the nature of the Americans, who banquet it among the dead carkaſſes of their enemies, and quaffe their blood. If any perſon objects, that the ſame or like cruelty is committed by the people of the North; I will intreat him to take it into his conſideration with this difference, which is, that the Northern people are tranſported to fury by the heat of their courage, and openly purſue their revenge, where being provok'd; and their paſſion allay'd, they are eaſily appeas'd; but thoſe of the South are not ſuddenly mov'd, but being once urg'd, they are not without difficulty reconcil'd. In their exploits of war, they always ground their hope upon Policies and Stratagems, [•]orment their conquer'd enemies with great indignity and cruelty, even in cold blood; a brutiſh and ſordid temper, which partly proceeds from an inſtinct of fury, that bad education and the inveterate deſire of revenge creates in their nature; but to ſpeak more properly, augmented by the inequal diſtribution of humors, and thoſe humors by the inequality of the Elements: thoſe elements are ballanced by a coeleſtial influence, and the bodies of men tranſported by thoſe Elements; the Blood infus'd into the Body, the Life into the Blood, the Soul into the Life, and the Underſtanding into the Soul; which though freed from paſſion, yet through her proximity, ſhe cannot but participate of her Neighbours imperfection; this people having many of their humors exhal'd by the heat of the Sun, melancholy, which is moſt predominant in them, remains, and like the ſediment or lees of wine, is the more exaſperated by their perverſe diſpoſition; men of this conſtitution are altogether implacable. For, this people is addicted to ſtudy and contemplation (which ſuits well with their melancholique humour;) They have afforded excellent Authors and Inventors of many Noble Sciences, as Natural Hiſtory, the Mathematicks, Religion, the Influence of the Planets, and other things.

Of the Northern People.

THey are tall of Stature, big, phlegmatique, ſanguine white, and flaxen-hair'd, ſociable, of a ſtrong voice, the skin hairy, great eaters and drinkers, and leſs inclin'd to contemplation, by reaſon of the abundance of humors which diſtemper their ſpirits, and obſtruct their faculties. Yet they have invented, though uninſtructed, ſome famous Arts, as Printing, Artillery, the caſting of Metalls, and other Mechanique Arts; and being the Sons of Mars, they always lov'd Armes, the levelling of Mountains, turning the Currents of Rivers; wholly addicting themſelves to Hunting, Husbandry, and other labouring exerciſes; ſo that it may very well be ſaid, that their ſpirit conſiſts in their hands; yet are they eaſie to be wrought upon, fickle and inconſtant, not very religious, yet free from jealouſie: their eyes are for the moſt part grey, or red, which according to Ariſtotle denotes a good quality; the red, cruelty and auſterity, as Pliny and Plutarch obſerve of Silla, Plato and Auguſtus.

Their blood is full of ſlender filaments, which ſignifies ſtrength and courage. The Southern people have a more fluid blood, like the Hare, which ſignifies fear. They are hot and moiſt, and very [•]it for procreation. Of all Nations, they have ever been moſt populous, as you may obſerve in Hiſtory by their Colonies. They are apt for generation, but not to carnal concupiſcence, as thoſe of the South: which different qualifications ſaith du Laurens) hath by prudent Nature been [••]ſtowed upon every Climate, that thoſe who [•]re capable of generation, ſhould not be over-addicted to pleaſures, and others that want inter[•]al heat and moiſture, delight in wantonneſs, to [••]ir up their deſire, without which they could never continue humane ſociety.

Of the People of the Middle Region.

THoſe of the North are not Politique, but very valiant; thoſe of the South, on the contrary, are weak, but Politique; but theſe of the middle Region, are adorned with a thouſand qualities fit for ſociety; who underſtanding throughly the limits preſcribed to ſubjection and authority, are able to fruſtrate the policies of the Meridional, and to oppoſe the fury of the Septentrional people. Vitruvius is of opinion, that a Commander ought to be made choice of among theſe people. The Northern do not much phancy the pen, and the Southern hate the Pike; thoſe of the middle temper affect both the one and the other. They learn of the Switzers to give downright blowes, and of the Spaniard the Eſtocado; are temperate, or like Neuters doe in ſome meaſure participate of both theſe two extreams, retaining moſt of the nature of the neighbouring people. This is ſufficient for a general obſervation of theſe Nations: wherefore ſince all Nations have their vices as well as virtues, let us not reproach thoſe of the South with their ſobriety, nor blame the licentiouſneſs of drinking in thoſe of the North; they are faculties peculiar to theſe people, and that not without reaſon; for if the Southern people ſhould feed high, wanting internal heat to procure digeſtion, they would fall into dangerous diſtempers; and the Northern could not poſſibly live ſo ſoberly, by reaſon of the continual thirſt proceeding from their inward heat: and this ſhould have been ruminated upon by many Authors, before they had proceeded to their condemnation.

Farther; if the Graecians, Ægyptians, Arabians, or Chaldeans, are accus'd of Superſtition, Sorcery, Cowardize, or Uncleanneſs; yet let them not be ſo far rejected, as to be altogether deſpis'd▪ for they have alſo ſomewhat that may beget in them an eſteem; as Learning, the Arts, Knowledge, Philoſophy, Religion, Precepts for humane Society to walk by, with which they have furniſhed the habitable World.

Nor ought we to detract from the induſtry of the Northern, any more then the frailty of thoſe of the Middle Region; for every ſingle perſon among them is ſufficiently ſtor'd with good qualities to ballance his Vices. Now let us enter upon the diſcourſe of the practice and cuſtom of thoſe Nations we moſt frequently converſe with.

Of the French.

THe French intirely affect, and with patience obey their Superiors; and France is the Country where Monarchy is truly exerciſed; nay, it is a Crime there to queſtion the latitude of the Regal authority. They are a Nation valiant in Arms; but the Cavalry are better then the Infantry: they underſtand not the Intrigues of Treachery, chiefly in the general: ſhee is invincible when ſhe is united, and when ſhe is to engage with Forrainers. Their firſt impetuouſneſs is ſoon calmed, which is the reaſon ſhee could never keep a ſtrange Countrey any continuance of time, and is only able to deſtroy her ſelf; by this means they have been conquered by thoſe over whom they have triumphed. The end of their War hath little dependance upon the beginning of it. There are no Men in the World that have a more gentile behaviour, a more manly deportment, a fixed look, motions and geſtures agreable to the whole body: this comlineſs is an ornament to the virtue of their Grandees, and ſhrouds the imperfections of the meaner ſort: Let them attire themſelves, or ſalute after what manner they pleaſe, nothing in nature ſeems better or more gracefully perform'd. The Neighbouring Nations ridiculouſly deceive themſelves in their endeavours to Ape them in their Mode; by the ſame variety of garments and poſiture, not knowing, that there are ſome Men, who by reaſon of their complaiſant and good carriage, are pleaſing in all things the[•] undertake, and that others, upon whom Natu[••] hath not beſtowed the variety of thoſe habits, render themſelves unpleaſant and ridiculous, by endeavouring to imitate them: for Virtues▪ Vices, and all other ſecret motions of the mind▪ may be eaſily repreſented; but becauſe our ſenſe are hid in ſuch deep cells, it is a piece of difficulty to diſcover whether we are mov'd by rea[•] affections, or we only ſuit our ſelves to the times.

In like manner it is an eaſy matter to counterfeit Humility, Hatred, Love and Piety; but thoſe things that are acted no more by the agitation of the mind, then the outward uſe and ability of the body, it is impoſſible for you ever perfectly to imitate them, it being contrary to Nature. How gentile and active is the grace of the body in her motions? a pleaſant facility in diſcourſe, an Harangue that proceeds not from the heart, but only ſallies out at the Lips? How all theſe things being moſt excellent qualifications in the French converſation, you cannot without much difficulty do as they do, unleſs your Genius naturally inclines you to it. Finally, the World can never return France what ſhee deſerves, for her Hoſpitality; for ſhee ſeems to ſet open a Temple of Humanity for all ſtrangers, to ſhelter them in their misfortunes: ſhee reſpects not the Country, but the ſpirit of the Man; nor do they ſuffer themſelves to be tranſported with the vulgar error of other Provinces; they do not puniſh ſtrangers for the accidental fortune of their education, they being alſo mov'd by the impulſ[•] of a candid and ſimple love to vertue; they admire them without envy, and afford them means [〈◊〉] enrich themſelves, eſpecially men of excellent [•]arts, from what quarter of the world ſoever they [•]ome. And alſo by way of retaliation for ſo great [•]ivility, ſhe hath that commendation which the whole Univerſe beſtows upon her, as alſo the fortune and renown of thoſe ſhe hath advantagiouſly receiv'd as Members of her Body. Nor is there a neceſſity here that Forrainers ſhould unlearn the cuſtomes of their Native Country, or conſtrain themſelves to imitate the French, provided they be not proud, ſavage, nor barbarous; nay, ſhewing ſome ſtranger carriage in your converſation, they become ſo curious, that they begin to devote themſelves to it, ſtamping a greater eſteem upon what is Forrain, then that which is Native; nay, ſometimes commending ſome miſcarriage in life or body, provided it be of forraign extract: for it is often ſeen, that the diſcourſe of a ſtranger, through the miſtake of his language, hath merited favor, and acquir'd the opinion of great knowledge, becauſe it is unintelligible. The populace really reverence thoſe that are fortunes favourites, not through fear, cuſtome, or inſtruction: on the other hand, thoſe that are placed in the higheſt Sphere of Grandeur, are in the ſame manner honoured by their inferiours in favour or race; but they cannot endure pride and arrogancy; if you ſeem to Lord it over them, they bluſh at obedience. That affability that attracts men by the artifice of the Aſpect, the ſweetneſs of looks, and familiar diſcourſe, wins the Grandees more affectionate Servants, then the greatneſs of their power, wealth, and the blood it ſelf is more vile in their eſteem then honor; the ambition of the Nobility in particular, frequently redounds to their own or their Countreys injury; being not to be perſwaded by penury to embrace merchandizing, or any other profitable vocation. They will imitate the Grandeur of their Anceſtors by an irregular ambition, and think it a diſhonour to the Nobleneſs of their blood, to deſcend to a popular way of living: So that the empty name of Nobility, and an opinionative appearance of living ſplendidly without buſineſs, makes them patiently beare the greateſt anxieties of body and mind, which are coextenſive with their life; and this great courage, though it flatters it ſelf, and ſeems to be a degree remov'd from any thing that is diſgraceful, doth often through neceſſity ſuffer it ſelf to be tranſported to ſordid actions; either by the ill-management of domeſtique affairs, o[•] doing ſome publick violence, or letting themſelves looſe to act publick crimes, only to repulſe their poverty. Merchandize is of leſs eſteem then it deſerves, conſidering the great advantage that accrews thereby. Other Nations are not of this temper: Nay, in England they are not of this opinion, that Nobility is hereby diſhonour'd; but in France, not only the antient families contemn it, but the Merchants themſelves, when they are inricht, as if aſham'd of themſelves, prefer their iſſue to a more noble employment, and a more elevated degree of honor then that of their Parents. Now the greatneſs of the French courage is not more evidently apparent in any thing, then when they labor under-hand for an Office, wher[•] the poor; though never ſo virtuous, have for a dug time been repuls'd; they glory in the impoveriſhment of their families, becoming indebted, and impairing their Eſtates, provided they raiſe themſelves above their equals, either by a diſadvantagious honor, or a preſent gain ſurreptitiouſly obtain'd, that may re-eſtabliſh their decay'd family; and without doubt this unlimited deſire of honor, unleſs it deſtroys it ſelf, will in the end tend to the diſhonour of Courts, Tribunals, and Seneſchalſhips of men of low condition, and mean and abject ſpirits: For many perſons ſooner gain vaſt heaps of wealth by vile and mechanick Arts, then thoſe that are remarkable for the antiquity of their race, and that inherit the Eſtate of their Parents, according to the quality of their Anceſtors. So in the private purſuit after honor, they that are the meaneſt both in extract and ſpirit, oftner carry it then thoſe that are of a more antient houſe, who do not conſume their wealth in the purchaſing of dignity with that obſtinacy, as thoſe that are upſtarts do, who being rich, haſten to procure that Nobility for their Heirs, which others have by inheritance. Now as the moſt generous wine when new, is moſt frothy; ſo the Infantry and Young men of this Nation, being ſolely addicted to civility, and when they are more mature, to prudence, is ordinarily accompanied with an indiſcreet boyling, and over-bearing impetuouſneſs; in this age they affect a vain licentiouſneſs, ſometimes of Raillery, ſometimes of ſcoffing at thoſe they are unacquainted with, and in all things would appear with a boldneſs and courage that ſtands in awe of no perſon: their ſpirits are airy, and hurried along with the ſlighteſt rumor that is whiſpered; now impatient at the tranquility of peace, and as ſoon diſturb'd with war: they make a ridiculous appearance, and exceed the very impulſe of their natural galliardiſe in relation to women; they laugh without cauſe, and ſpare no perſon; their ſpirits are never at reſt, and this diſcovers their diſcontent in their various agitations. yet there are ſome who in the beginning of all buſineſs palliate themſelves with a kind of prudence, that is not real, which for that reaſon carries a fairer ſhew and appearance, as if they were men of mature diſcretion: they hear one another diſcourſe with a modeſt look, ſeeming to interweave ſubtilty with courteſie, which is the reaſon they call it by the name of coldneſs; but then alſo their counterfeit and diſſatisfying virtue, and their impatience is ſuch, that cannot long bear that ſail. Now thoſe that are equally temper'd, of which perſons France is no ways deſtitute, that can rejoyce and bridle their mirth by the reins of true prudence; men of this temper cannot be ſufficiently eſteem'd, becauſe they repreſent unto us the lively image of chearfulneſs. But this is as it were fatally linked to the French humor; they are very affable to ſtrangers in their own Country, but▪ elſewhere they can ſcarce demean themſelves with that mutual civility one to another: and is it not almoſt an incredible thing, that ſo affable and courteous a Nation cannot agree among themſelves in forrain Countries? In what place ſoever the French are, out of their Native Country, eſpecially if in a deſpicable condition, and that they ſtand in need of the aſſiſtance of others, they are moſt cruelly envious one towards another; they privately de[••]ract one from another, and at length proceed to a publick hatred, and go to Law before forrain Judges, who deride them for their malice, and ſomtimes by a few of this temper, judge of all, as if they were altogether reſtleſs, and deſtitute of that love which commonly unites together the Natives of the ſame Country: but they do yet worſe, when in the very bowels of France, for private grudges, which are diſallowed by the Magiſtrates, they uſe one another as Gladiators; ſo that it is in vain for France to be at peace, ſince ſhe draws as much noble blood then, as the war it ſelf exhauſts. Yet theſe miſchiefs, and if there be any more in the cuſtoms of the French, ought to be ſilently paſſed over, in conſideration of the vertue of thoſe who are ſo well regulated, either by their maturity of age or wiſdom, that they permit not themſelves to ſwim down the Torrent of the vices of their own Country. In ſuch may be ſeen an admirable affability, which is not diſguiz'd, nor lies in ambuſh to enſnare thoſe with whom they are converſant: they do not give up themſelves to any deceit or ſecret enmity; they entertain all perſons honourably that have acceſs unto them, or ſeek their acquaintance, and treat them according to their merit or quality. When a Stranger is received as an Aſſociate, it is ſufficient if he manifeſt himſelf not openly ſcandalous, or too ill-advis'd; nor ſhould you, as in other places, obſerve the cuſtomes and modes of other perſons, leſt they offend you, but the wit: you muſt be ſtudious to render your ſelf worthy the French Converſation, who have a rip[•] and refined wit: now there is nothing in human ſociety more acceptable or delightful, then th[•] generous candor (worthy a man that is well born of ſo civiliz'd and polite a converſation.

Of the Qualifications of the Engliſh.

ENgland, as if ſhee made up another World in the Ocean, contains all ſorts of humor in the whole Univerſe; ſhee being heretofore very. Valiant in Military exploits, hath afforded matter for many Fables publiſh't in divers Languages, as if nothing that was excellent, and could enter into the imagination, but might b[•] attributed to the Inhabitants of Great Britain▪ It is a moſt fertile Iſle, which is the reaſon that the vulgar live free from care; in ſo much that being ſtrangers to the cuſtoms of other Nations ſhe hath not that baſhful modeſty which doth aggrandize the Nobility, and ſweetens the humors of the people: Nay, their very Manufactures, by reaſon of ſo much wealth, and ſo great eaſe, remain rude and imperfect; for thoſe that are to exerciſe any Art, Trade, or Vocation, ought according to the uſual cuſtom, to be bound Apprentice for ſeven years; and when they become Maſters, as if they were never to work more, they take other Apprentices under them, upon whom they beſtow ſome ſlight inſtructions, and then put them in their ſhops. As for their own part, they recreate themſelves in the Neighbouring fields, if it be fair, as well on ordinary as feſtival days; and if it be foul weather, they di[•]ert themſelves in Taverns: Hence it is that their Manufactures are not ſo well made, as they might and ought to be, becauſe they are left to [•]heir Apprentices, and that thoſe that employ them preſs them to haſten their work. Yet there are induſtrious Artificers to be found among them, that work ſo artificially and exactly, that it is a ſufficient teſtimony they are not dull ſpirited, but that they are grown careleſs through too much eaſe. The common people are not leſs haughty and untractable towards ſtrangers then towards their own Nobility, who are puniſhed for the plenty of their Country, by their contempt of them; and for this reaſon, ſometimes hate and deteſt the fertility of their Land. Nevertheleſs, for the generality, they behave themſelves with great reverence towards the Nobility, whom they incloſe in a ſmall number, which they call lords. It is no diſparagement to render all the ſervices imaginable to theſe Grandees; and they themſelves are ſufficiently ſenſible of their own power; and look not upon others, but as from an high and elevated place. The Engliſh are uſually of a grave temper, retir'd within themſelves, as if they were to take advice: they ſingularly admire the manners, ſpirit, inclinations, [•]ay, the common actions of their own Nation, inſomuch that they deſpiſe all others. But aſſure your ſelf, they will not be injurious to you; for they are a very compaſſionate people, and cannot endure to ſee a man ſuffer. In their ſalutations or letters, they never ſtoop ſo low as the uſual terms of the civility and courteſie of thi[•] age, unleſs they have had their education in forrain Countries.

The people are much addicted to maritime affairs, and are good Souldiers, both by Sea and Land: but gluttony, which is uſual, eſpecially among the common ſort, hath ſometimes deſtroy'd whole armies. They deſpiſe all dangers, nay, death it ſelf, but with more impetuouſneſs then judgment. They are much addicted to the ſubtilty of litigiouſneſs and Law-ſuits, retaining ſtill as it were a ſmack of their firſt originall from the Normans, whence they iſſued. They maintain their antient Laws ſo ſtrictly, that they make a conſcience of altering or aboliſhing thoſe that ought to be altered. As for Philoſophy, the Mathematiques, Geometry, and Aſtrology, there is no opinion in thoſe Sciences, how prodigious ſoever it be, but hath found one or more Patrons among the Engliſh. As for Religion, the apprehenſion whereof is moſt powerful among them, they hurry themſelves herein with ſo much paſſion and obſtinacy, that they defend the opinion they have once embraced, be it good or bad, maugre the infliction of the moſt rigorous puniſhments. Now thoſe that are ſtrangers among them, ought to be careful that they judge not of the whole Nation, by ſome few perſons only, and thoſe poſſibly of the vulgar; nor muſt a man always ſteer the ſame courſe to faſhion himſelf to ſuch variety of humors; the rude populace being once warm'd with anger or wine, proudly inſults over ſtrangers; and then 'twere more then folly to imagine you can reſiſt them with equal force and arrogancy: there is no ſafety in ſuch pro[••]edings, and it is to little purpoſe to defend your cauſe with confidence, before an incenſed multitude; and worſe, to make a ſhew of the greatneſs of your courage: you may better appeaſe them by a mild and peaceable complaint, and intreaties will allay their fury. This courſe muſt be taken in Cities, and in a rabble; but if you are ſingle with equall ſtrength, you muſt in appearance make a ſhew, at leaſt, of the heighth of your courage, which cannot put up affronts. But the Magiſtrates, Nobles, and Judges, are ſo favourable to ſtrangers, that they ſuffer no outrages done to them to go unpuniſhed, provided the whole multitude be not guilty, whom it is eaſie to accuſe, but for the moſt part difficult and inconvenient to puniſh. Nay, ſtrangers are ſo much favoured, that ſometimes they will execute the Natives, and only baniſh ſtrangers who are guilty of the ſame crime. The Nobility are alſo naturally inclinable to a courteous reception of ſtrangers, and endeavour by an honeſt ambition to have the reputation of their affability; ſo that no perſon can repent he travel'd into England, unleſs he be altogether barbarous, brutiſh, and unworthy the ſociety of Great men. Yet when you meet with thoſe that Lord it too much in their behaviour or inſulting Language, it behoves you alſo to be high, leſt peradventure they entertain mean thoughts of you through their own greatneſs, or the ſubmiſſiveneſs of your diſcourſe, which muſt not run ſo low a pitch as is uſual in Italy or France, for then they will ſlight you, being unaccuſtomed to ſuch kind of civility.

Of the Conſtitution of the Scots.

THe Temper of the Scots is ſuch, that they are eaſily inclinable to an affable and courteous Converſation: As for the ſtature of their body, they exceed many Nations, and enjoy all things in common with the French, the fertility of their Country excepted. There is no people more mindfull of their race, in ſo much that ſometimes they will rather diſgrace their family by their poverty, then be ſilent of it, and for a ſmall time conceale their parentage and quality, though it be unſeaſonable to diſcover it.

For in a Region more fertile in Men then fruit, there is a neceſſity that many ſhould be impoveriſhed, that are deſcended of a very noble family, who wandring up and down the World, and conceitedly boaſting of the Nobleneſs of their Blood, do move the Hearers more to Laughter and Pitty, then beleef. Nay in their own Country they are very inhumane one towards another, and proceed with ſuch animoſity, that many times they come to blows in multitudes, and tranſmit their mortal hatred to their Heirs. They make no ſcrupſe of revenging murder by murder, and burning by burning; and that not only by open force, but by ambuſhes and fraud. In brief, they count nothing diſhoneſt or misbecoming, provided thereby they glut their ſight with beholding the miſery of their Enemies; and that hath been more deplorable formerly, then it is at preſent; for though their antient Kings could not prevent this diſorder, yet the moſt Serene King of Great Britain, Charles the Second, that now ſwayes the Scepter, hath brought it to paſſe, by his wiſdom, prudence, juſtice, and other virtues. The Scots eaſily beleeve whatſoever their hope prompts them to; they are ſoon provok'd, and as ſoon appeas'd. They are better at gaining then keeping; whether it be that their minds being too large for their fortunes, they let themſelves looſe to too great liberality, and take delight in ſhewing their wealth; or whether being deceiv'd by the Cuſtome of their Country, when they have gain'd a ſufficient competencie to maintain them in Scotland, they never more fear poverty; not conſidering that expence, and the price of commodities, is proportionable to the quantity of gold and ſilver in every Country. They have a ſtrange kind of prodigious ſucceſs in all their Enterpriſes, in ſo much that no Men can endure more in War, or behave themſelves more couragiouſly in battle. The Muſes are never better treated, nor with more tenderneſs, then when they fall into the hands of the Scots, they being capable of City-buſineſs. Their induſtry adapts them to any fortune or courſe of life whatſoever. As for thoſe that wander about here and there, and travel without honorable employments, having no other advantage but what they extort from their own Nation, and have ſcrap'd ſome means in a ſtrange Country, they are the proudeſt beggars in the World.

Of the Manners of the Iriſh.

THe Iriſh that are remote from Cities and Civility, being for a long time accuſtomed to poverty, endure all ſorts of air and food with an admirable patience. They ſatisfy their hunger with victuals eaſily procur'd, or with beef half raw; and that which is prodigious in this Nation, is, that the love of eaſe, which renders Nations effoeminate, hath hardned the Iriſh, and made them fit for War. For through Idleneſs they ſcarcely underſtand what belongs to manuring or ſowing the ground; they content themſelves with paſturage, and that which the Earth freely yields them to feed their flocks. They exerciſe no Art, nor Trade, judging it a derogation to their nobility, of which they make a great ſhew: and thus they paſſe away their days in a villanous idleneſs, and had rather reſiſt thoſe many diſcommodities which proceed from their barbarouſneſs by patience then laboriouſneſs; and underſtand ſo little of pleaſure, that they are inſenſible of miſery. They defend themſelves againſt the injury of the rain and cold with a ſingle mantle, and being addicted to hunting, grow as ſwiftfooted as wild Beaſts. If they are weary or benighted, they are content to make the Earth their bed, where they will take out their uſual nap, and not be wakened by the injury of the weather, though covered all over with ſnow, or dropping wet with rain. They are obſtinate in their Vices, hating labor, and therefore incapable of any good thing. Given to theft, and all ſorts of toile that reſembles hunting. Theſe are the defects of the Common people: as for the Grandees, many of them are excellently qualified in mind, and are ſincerely faithfull, which they enrich with Virtues worthy Perſons of their quality; and they that live in Cities, and pleaſant places, are of a moſt affable and ſweet diſpoſition: which makes it apparent, that the barbarity of theſe ſavages proceeds not from the quality of the Iſle, but of their own proper nature.

Of the Cuſtomes of the Germans.

THe Germans are great Drinkers, as appears by their own confeſſion; and they incline not to this Vice out of delight only, but beleeve it a point of civility and affability; in ſo much that there are ſome Princes among them, with whom you have no ſhorter nor better way to ingratiate your ſelves: for the Germans think they cannot entertain a ſtranger more nobly, then when they treat him with a banquet, where they fit a long time eating and drinking: and aſſure themſelves of the favor of thoſe Gueſts that refuſe not to be drunk with them. They phancie a clear diſpoſition, and a ſimplicity of nature; and on the contrary, hate all thoſe that ſeem to practiſe ſubtilty; whether it be that they cannot keep their own ſecrets, by reaſon of the wine they drink, or becauſe that their ſpirits are as it were choaked up in their bodies, they ſuſpect the ſubtilty of other Perſons. The Citizens are made choice of for Magiſtrates, and they promote not perſons of a refined underſtanding to the Tribunal; but uſe great diligence to diſcharge themſelves of their Office, and preſerve the Laws of their Anceſtors. As for the people, they are ſo obedient to their Superiors, that even in matters of Religion they referre themſelves wholly unto them, and it ſeldom falls out other ways. As to Learning, they ſeem to be more defirous to teach then learn, and write more then they read; for it is part of their Creed, that their fame increaſeth by the number of the Books they publiſh. They are of a dull temper, but able to undergo labor: ſo that others underſtand better, but the Germans more. Their ſpeech reliſheth of the antient ſimplicity, and they ſet no value upon our modern Learning▪ They are great Travellers, and when return'd, retaine the cuſtomes they have learn'd abroad, or at leaſt ſeem to do ſo. It is very rare for a ſtranger to reſide long there, or to gain any honor; it is a kind of injurious name, to be call'd ſtranger among them. They underſtand not what perfidiouſneſs is, no, not they that are hir'd Soldiers. They are a ſimple people that cannot conceal their hate; free from fraudulence, and all kind of capital crimes. uncleanneſs is rare, and ſecretly carried, not as in other plac[•]s where they boaſt of it; for theſe Men, like the moſt continent Women, deteſt this Vice. Prudence is not frequently found among them, yet ſometimes you may meet with ſuch ſolid and mature judgements, that they eaſily cabinet their own faults within their breaſt, and ſmile at the miſcarriages of others. There are alſo among them high and lofty ſouls, in whom the dulneſs of the Country is moderated by a lively and active ſpirit, eſpecially thoſe that have had much Commerce will Forraingers. They are a valiant warlike Nation, yet not altogether incompatible with Peace. They wage War ſlowly, and with great deliberation; but having entred upon it, it continues long. They are dextrous in handling all ſorts of metals, and induſtrious in a thouſand kind of Arts, as having Invented Printing and Artillerie. They are of a ſincere and candid diſpoſition, who being free from envy, really commend the actions or inventions of other perſons, even to exceſs; eſpecially in their abſence. The Nobility are very ſtudious to conſerve the Grandeur of their Lineage, and beleeve they degenerate and taint their blood, if they match with a family inferior to their own.

Of the Low Countries.

THe People of the Low Countries are very like the Germans in their manners, of whon they alſo are a part. There is no Nation in the World more induſtrious in Mechanique Arts; Shee hath a ſtrange averſion for Idleneſs, which is the reaſon ſhee obſerves ſo good a Decorum in the Education of her Children. They are incapable of deceit, and make their own fidelity the Standard to judge others by; but once deceiv'd, never more truſt the Deceiver. There are always among them ſome Eniment perſons for Learning and State-Politie; for where the People are gentile and lively ſpirited, you meet with few that exceed the ordinary mediocrity; as on the contrary, among thoſe that are naturally heavy, there are ſometimes found ſuch ſtrong teſtimonies, and ſuch elevated Souls, that they ſubſcribe to no other whatſoever. The Chiefeſt among the Hollanders in that Government of the Republique which they themſelves have ſet up, do in all things follow the conſtitution and inclinations of the People; induced thereunto, either by a natural propenſity, or a cunning piece of prudence; but thoſe that are under the Subjection of Spain, behave themſelves more haughtily; by reaſon whereof, this Nation may be ſaid to have as it were a double Nature. Yet this they have in common among them, they infinitely affect honor, and there is no ſhorter Cut to their favor, then to reſpect and reverence them. They are very tractable to thoſe that flatter them, and are not very much graſping at diſtinctions, becauſe they expect greater from you; But it often happens that in the twinkling of an eye they change their love into hatred. The vulgar ſort in all the Provinces have a very great eſteem of the outward appearance of liberty, and the fruitleſs teſtimonies of the unequality of Liberty it ſelf; ſo that they are eaſily won to you, if you cheriſh their rude and ruſtical jeſts, conforming your ſelf to them in all things, and aſſociating with them as equals, though you are their Superiors by many degrees.

Of the Cuſtoms of the Italians.

THe Italians have a ſpirit capable of all things, and are addicted to Vice or Virtue not through any inconſiderate violence, but with election and judgement; they are very courteous in their Entertainment, and make uſe of all geſtures of the body and perſuaſive expreſſions, to give you an aſſurance of their affection. They are not eaſily wrought upon to diſſolve the bond of friendſhip; and when they have contracted it, there is no danger but they will expoſe themſelves to, rather then violate it: but if they once hate, their enmity is the more dangerous, becauſe they can craftily conceal it, and yet retain the remembrance of an injury receiv'd deeply engraven in their mind: when offended, then are they moſt ſerviceable to you, to the end that they may the better proſecute their revenge under the maſque of friendſhip, when occaſion is offered: nay, their hatred is long-liv'd, and laſts for a continuance, and oftentimes they are with as much facility provok'd, as with difficulty appeas'd. Their tempers are attended with a ſevere and melancholique prudence; ſo that it is a hard matter for them to ſupport the chearfulnes and gayety of others; and being unaccuſtomed to do or ſay any thing at random, and without deſigne, they cenſure others by their own cuſtome, and by a ſuperfluous kind of nicety, obſerve the meaneſt geſtures in the eyes and diſcourſe of others, thereby judging of their temper; ſo that their conſtant agitation with ſuſpicion and care, is a ſufficient Puniſhment for their fineneſs: nay farther, this is obſervable among them, that they being reputed too vain, their company is unpleaſant; for a man can never enter into an intimacy and freedom of familiarity with them, becauſe he always thinks they always ſtand ſentinel, and like vigilant Spies ſet over the actions of others intend to make an inſpection into them. Poyſoning and Incontinencie of all ſorts is very common in this Nation; but above all, they are inhumane in their revenge, and the Highwaymen among them ſpare very few that they rob. There is nothing ſo ſublime, but the Italian will attain to, through the ſharpneſs of his wit; hence it frequently happens, that many of them raiſe themſelves by their Induſtry from the loweſt degree of Poverty to the higheſt dignity of honor and riches: for the obtaining whereof, they ſpare no pains, toile, nor ſubmiſſion it ſelf. They have a ſpatious ſoul, capacitated for State-affaires, and ſit for all ſorts of fortune. They are great Husbands, that foreſee events afar off. They ſubſcribe to no Nations for Learning; and in general it may be affirm'd, that you cannot find elſewhere greater or more ſanctified Virtues, nor more Villanous and horrid Vices.

Of the Diſpoſition of the Spaniard.

THe Spaniards always and conſtantly retain the habits and diſpoſition of their Anceſtors; they are robuſt, and patiently undergo labor; not that laboriouſneſs that is exercis'd in Husbandry, nor in Arts or Trades; but that which is proper in War, as Vigilancy, Hunger, Thirſt, Cold, Heat, in a word, the obſervation of Military Diſcipline: for they being conceited with what they once have in expectancie, judge that the chiefeſt part of Virtue conſiſts in the flighting evil and danger. They are proud and ambitious, nor are they hurried on to ſeveral deſignes with violence, and know as well how to overcome, as improve a victory. They being alſo opinionative in all ſorts of danger, neither the Time nor Enemy can overcome them; and it is a buſineſs of no ſmall difficulty to ſtagger their reſolution, to which they ſeem to be ſuited both by nature and diſcourſe: but the words with which they magnify themſelves and their own Nation, nay their very countenance, which agrees with their ſwelling expreſſions, are unwelcome to the Hearers; and their converſation is odious to thoſe that are of an ingenuous temper. They are better in company then ſingle: They love to be well accoutred, and boaſt of their Apparel; being very niggardly in other things, and abſtinent in eating and drinking: full of Rodomontado's, eſpecially to thoſe that either ſtand in awe of them, or indulge their humor. Their frugality and ſobriety is wonderful, not only in Spain, where it is extreme hot, but in all parts where they live at their own proper expenſe; then a ſmall quantity of bread and a little ſalad will ſatisfie them; but when they are at another mans Table, they feed as if they had a Legion in their belly, ravenouſly and gluttonouſly. Beſides, Indigencie is no Allay to their Pride; for you may find among them ſome raſcally Coblers, that bear as much ſaile, and are bladder'd up more then Perſons in the higheſt degree of honor among other Nations. Nevertheleſs many of them have more oſtentation then reality; They for the generality contenting themſelves with pitiful pay in ſome Garriſon, where they miſerably paſs away their days. They are inwardly cloſe, and move ſlowly in all buſineſs: are fit to attend upon and execute long-winded deſignes. They can ſuit themſelves either to Peace or War, as the times require, and uſually overcome by the Aſſiſtance of their ſilver; by which means they have triumph'd over the moſt invincible Nations: and it is very cuſtomary with them to make uſe of the pretext of Religion to promote what they undertake, or procure reverence to themſelves: They Cloak their avarice with the veil of God's Worſhip, and yet have ſuch prodigious ſucceſs in all their attempts, as if they only fought the Battels of the Almighty. Now that which is moſt commendable in this Nation is, that in ſo great a ſcarcity of Men, they yet keep under their Subjection, by their great prudence, ſo many large Provinces that are ſo far diſtant one from another. There is nothing idle or impertiment in their diſcourſe, but a converſation agreeable to ingenious ſpirits, that are capable of all things. When they begin to treat or enter into friendſhip with a perſon, there is nothing ſo charming, and you muſt entertain them at the ſame rate; but if they once, through Pride, come to extol themſelves, it lies on your part to give them an equal return. If fortune hath ſubjected you to their diſcretion, you muſt be humble and ſubmiſſive, and prodigal in commendation of them and their Country; and as they are liberal in their promiſes, ſo you muſt not ſcruple to give them a verbal engagement, though beyond your ability, to get out of their cuſtody.

Of the Ages of Man.

PHyſicians affirme, that there are certain univerſal Cauſes, which incline our bodies to divers infirmities; in like manner there are general Cauſes which lead our minds into divers paſſions. Firſt, the Youthfull are naturally Arrogant, Prodigal, Incontinent, Wilful, Active in the accompliſhment of their deſires, Mutable, ſoon ſatisfied, nay ſurfeted with pleaſure; ſoon diſpleas'd, but not very malitious; are very credulous, full of hope, follow outward appearance and vanity more then that which is profitable; ſoon mov'd to compaſſion: their boaſting proceeds from the want of experience; for they will glory in their ſtrength, and the beauty of body and mind, becauſe they have not yet made a ſufficient eſſay of what they can attain unto; nor are ſenſible of their own imbecility, which is the reaſon they have a better conceit of themſelves, then in truth they ought to have. Their prodigality is the off-ſpring of the cofidence of their ſtrength and ability, by which means they think they ſhall be greater gainers. Their Incontinencie, Audacity and Confidence proceeds from the heat abounding in them; and thoſe that are of a hotter conſtitution, are more ſubject to theſe Affections: they are very inconſtant, and ſeldome continue in one mind, which partly proceeds (as I conceive) from the various alterations in their Bodies, which eaſily work a change upon their deſires; and partly alſo for want of mature reſolution and ſolid judgement, becauſe as they uſually change their opinions, ſo do they alter their determinations.

Old Men are quite contrary, for becauſe they have been deceiv'd, they aſſure themſelves of nothing; promiſe nothing, are dubious in all things, take all in the worſt ſenſe, and never repreſent any thing to themſelves, but what is evil; are ſuſpitious and miſtruſtful, which are the effects of that fear that freezeth their heart, and of that experience they have of the Infidelity of men: are very Avaricious, Contentious, Incenſed at every inconſiderable thing, yet weakly; are Penſive, which I find to proceed from the froſt in their blood; are faſridious and diſcontented, for Ipſa ſenectus morbus eſt, Old age it ſelf is a perpetual malady; they are obſtinate in their opinion, and many of them blame young men for their want of experience and practice, phancying to themſelves, that wiſdome and underſtanding is found no where but under a Night-cap, hence ariſeth that ſpirit of contempt, by which they debaſe young men: and as Travellers for the moſt part diſcourſe of the prodigies they have heard and ſeen in forrain parts, ſo old men relate the things they have ſeen or heard in former times.

By theſe two extremes you may eaſily judge of the temper of thoſe that are arriv'd at their Manhood; who are ſtrangers to the Confidence and Preſumption in young men, and alſo to the ſear and diffidence that is in thoſe that are Aged: ſo they marry honeſty and profit together.

Before I come to the Conſtitutions of Men, it will not be improper to give you a deſcription of the temperature of Women.

Of the diſpoſition of Women.

WOmen are naturally more inclinable to mercy and pity then Men, by reaſon of the tenderneſs of their conſtitution. Beſides, they excel men in piety and devotion, which I preſume is occaſion'd by that knowledge they have of their inability to undergo labor, affliction, and bear with injuries offered; and this is the reaſon they have recourſe to God, by whoſe goodneſs they are protected: nor are they ſo violently hurried on to incontinency as men are, for want of heat, as alſo for that innate modeſty that is in them: yet they are extreamly overrul'd by four paſſions, The reputation of beauty, or ſome ſparks of Ingenuity; alſo Envy the Daughter of Pride, for they are immoderately diſturb'd at the Beauty, Goodneſs, or Eſtate of their Equals: whence ariſeth another paſſion, which is very unnatural to them, and pernicious; for Envy is the Whetſtone of their Tongues, which ſharpens their Language to Murder the reputation of their Neighbors. The fourth, which is moſt notorious to all perſons, is their Inconſtancy, according to that Antient Proverb,

Quid levius pluma? flamen; Quid flamine? ventus:

Quid vento? Mulier; Quid Muliere? nihil.

What's lighter then a Feather? Sound: then Sound? the wind:

Then wind? a woman: nothing then womankind.

This Inconſtancie is a branch of the ſame root as that in young men, which is a defect of prudence and judgement in their Determinations: for thoſe that truly deſerve the name of wiſe, are not over-haſty in their Reſolves, but produce them with much conſiderateneſs and deliberation; which is the reaſon that they weigh well thoſe Circumſtances which may obſtruct them in their Affairs. But Women and young Men, generally, are precipitate in their reſolutions, and ſeldome accompliſh them; becauſe they draw concluſions without judgement, and meet with ſome Remora in the Execution, which neceſſarily forceth them to a Retractation. This is the ſource of that perpetual chat that is often among Women: for the ſpace of half an Hour would [•]ire five men in diſcourſe, and make them barren of matter; but three Women met together will never ceaſe, nor yet want a ſubject to furniſh them with prittle-prattle.

Of the Humors.

HAving declar'd in general the Inclination of the Inhabitants of the Septentrional, Middle and Meridional Regions, as alſo the paſſions of every Nation in particular, eſpecially thoſe with whom we moſt converſe; and likewiſe what Paſſions are predominant in old Men, young Men, and Women: it is now time for us to proceed to underſtand the Conſtitution of the Melancholique, Phlegmatique, Cholerique and Sanguine.

Of the Melancholique Conſtitution.

THe Melancholique are for the major part black, cold, dry, rough-skin'd, with thin, harſh and curled hair, meagre in body, great eaters, have the joynts of their body outwardly viſible; are ſlow, backward in their reſolutions, Dreamers, Diffident, Suſpicious, Ingenious, and generally malitious; perſons of few words, which they put forward with a deſigne to ſound thoſe that approach them; They are Cloſe, Hypocritical, Conceited, Enemies to all Drolleri[•] and Privacie, Retir'd within themſelves, and Lovers of Solitude, not very accoſtable or Communicative; affect but few perſons, and thoſe coldly too; ſoon mov'd to anger, though upon ſmall grounds; and Covetous, by reaſon of that Diffidence which ever accompaines them, fearful that their Eſtate will decay; Enemies to thoſe they have offended, as well as thoſe they offend, Vindicative, Irreconciliable, or at leaſt you muſt not too much depend upon their Reconciliation; In a word, they are extraordinary virtuous or vicious.

Of the Phlegmatique Conſtitution.

THe Phlegmatique are naturally moiſt, white and ſoft-skin'd, their joynts are hid, they cannot endure labor, are Timorous, ſleep well, and are often provok'd to Leachery; their Eyes running; are indifferently capacitated for Learning, when they abound not with phlegme, but otherways they are of a dull capacity; their hair and nails grow much, their mouths always water; if it be white and fluid, it is a good ſigne, if viſcous, they contrary: are ſeldom thirſty, drink very rarely, unleſs it be at meales; their urine is white, their eyes heavy, have but little appetite, a ſlow digeſtive faculty; where their complexion is pale without a mixture of red, they are laxe in body; as for the temper of the mind, they have much of the dulneſs and ſlowneſs, but neither the ſpirit nor malice of the Melancholique; that coldneſs that freezeth their heart, makes them more diſtruſtful of themſelves then others; They are fearful of undertaking, and loſing their deſignes: and it often happens, through their ignorance of the means, they are irreſolute in their Counſels, timorous in the Execution of them; are not extraordinary inveterate in their hatred, nor very fervent in their Love.

Of the Cholerique Conſtitution.

THe Cholerique are lean, of a pale yellowiſh complexion; have bitterneſs in their mouth, and roughneſs in the throat; are very thirſty, little ſpittle, often troubled with the head-ach, vomit green or yellow ſtuffe that is very bitter; their Ordure is hard, almoſt burnt up; they ſleep little, their urine is clear, almoſt of the color of fire. As to their minde, they are Dexterous in all things, Proud, Haughty, Deſirous that all perſons ſhould obey their Commands, Enemies to the leaſt diſobedience, Impatient in the Execution of their Enterpriſes, Raſh in their Counſels, little minding the Advice of others, unleſs it be to find a perſon that is of their own temper, and undertakes the performance of their Wills; Injurious, not very Offenſive; but ſoon pacified, unleſs you ſeem to bear in your memory the offence they have given, otherwiſe they ſtudy revenge, and mortally hate thoſe they have offended.

Of the Sanguine Complexion.

THoſe that are Sanguine are generally very ſtrong and courageous, and when the bloo[•] abounds have a tickling or ſharp itching all ove[•] the body; their mouth is full of bladders, thei[•] urine red: as to the qualifications of their mind, they are Jovial, Lovers of Recreations, Enemies to ſadneſs and vexation, avoyding diſturbing and thorny buſineſſes and Conteſts, Deſirous of Peace; freely committing the Management of their Affaires to others, referring themſelves wholly to them, loving thoſe that diſcharge them without any occaſion of Complaint; are Courteous and Gratious; nor are they ſoon mov'd to injure any perſon; or if they are conſtrain'd to it, 'tis in words, rather then otherways, and ſoon bury in oblivion the injury done to them: Take delight to pleaſe others, and are generally Liberal.

Of Speech.

WOrds do more lively repreſent the true Idea of the Mind, than any of thoſe things before mentioned. Diogenes wondred that Men would not buy earthen ware without tryal by the ſound whether they were whole o[•] crack'd, yet were content to purchaſe Men by the ſight, without a tryal of them by diſcourſe; whence aroſe that Proverb ſo frequently uſed by Socrates, and approv'd by the Antients, Loquere, [〈◊〉] te videam; Speak, that I may ſee thee: for [•]he paſſions do ſwell ſo much in the mind, that [•]hey muſt of neceſſity have ſome vent, as Elihu [•]aith of himſelf, Behold, my belly is like new [•••]e? which for want of vent burſts new Veſſels [•]ſu[•]der.

I have ſometimes made inquiry of ſeveral per[•]ons, what was their opinion concerning the inclination of ſome ſort of Men; and I found [•]hat the beſt obſervation they made of others, [•]roceeded from their own manner of ſpeaking. You may eaſily obſerve whether Mens diſcourſe [•]end to their own commendation, whether they [•]oaſt of their Valor in War, of their knowledge, of their natural parts or eſtate gain'd by their own Induſtry, and conclude, that ſuch perſons are of a proud temper. If their diſcourſe be laſci[•]ious and obſcene, without doubt the heart af[••]cts what the tongue diſcloſeth: if any one talks [•]argely of eating, drinking or feaſting, deſiring [•]one diſh now, and ſhortly after another; ſuch Perſons are for the moſt part Epicures: if they ſtorm in outrageous language, they are Chole[••]que. So one may eaſily gueſs at an Ambitious, Covetous, Envious, ſlothful Perſon, and the like. As for the Lazy-Companion, he will often entertain you with trivial diſcourſe, as of the length of they days, that the Clock in his opinion goes falſe: What ſhall we do? ſaith he: he diſturbs himſelf more by thinking what he hath to do, then another at his labor: he is crafty in nothing, but only framing excuſes to keep himſelf out of Employment: there is no calling he can pitch upon, but what is dangerous, diſadvantageous; he had rather ſtarve with cold, the[•] make a fire; it is a great trouble to him to for ſake his Neighbors Chimny-corner; ſo that he i[•] forc'd to go home in the dark; he eats and pray half aſleep; he will entertain you with news he knows whether the Hollanders will have peace, as alſo all the money expended about the repairs of London-Bridge ſince its firſt foundation, what the raiſing of the Mole to ſecure the For[•] at Tangier will ſtand in, and what the gain made by Merchants that trade to the Indies amounts to. His diſcourſe is often disjoynted by the ſucceſſion of large Parentheſes; he will talk of monſtrous Fiſh taken by Angling with a line, or of the Elephant that was ſent into England▪ He will talk much, but do nothing. You may obſerve, that he that is Envious uſually deſpiſeth the good deeds of his Equals, makes great inquiry what condition they are in, yet deſires not to hear of their welfare, without finding many faults, and blaming them in private; if he be as it were forc'd to praiſe, it is very coldly; he makes a bad conſtruction of whatſoever he hath not a hand in. The Ambitious Man likewiſe will ſometimes detract after the ſame manner, when he is obſtructed in, or fruſtrated of his great hopes; and will ſay, The place he aim'd at was too inconſiderable for him, his rival unworthy, his Adverſaries injurious, the Officers corrupted, and the Court bribed; yet he cares not, he can live at home according to his phancie: but if he proſper in one, his mind is poſſeſt with a nobler deſigne; he is never at reſt ſo long as he hath any Oppoſer. If any of his friends come to beſtow a viſit on him, he will be ſure to conduct them to Whitehal, and catch at all opportunities of being ſaluted by, or diſcourſing with thoſe of higheſt quality; he talks [•]loud, and never mentions and but the Nobility, and that very familiarly too; will call for no [•]owle but Pheaſants and Partridges, though he be but in a pitiful Alehouſe; Is ſeldom without ſtore of papers in his pocket, which he ſhews about, [〈◊〉] Letters ſent to him from great Lords or Ladies; will talk much of his Native Country, the good Entertainment they give there, the State[•]ineſs of his Appartment, the Expences at his Siſters wedding; will ask his Lacquey where he [•]eft his fellow-Servant, and yet whiſper him in [•]he ear and bid him fry him ſome tripes, or fetch is ſtockings; will be concern'd as a Partie in all [•]agnifique entertainments; theſe pitty brouil[•]ties are very expenſive to him. If his Lacquey [•]ath left him for want of ſuſtenance, he will report that he rob'd him of a thouſand pound, [•]nd all his Jewels, which doth not ſo much trouble him, as the preſent of Diamonds from [•]y Lady the Counteſs; will diſcourſe much of what he loſt or won at gaming with my Lord [•••]on, when 'tis probable he play'd with Lacqueys; if he goes into a Victualling-houſe to [•]at a few radiſhes, he will tell his Hoſteſs he [〈◊〉] invited to the Ambaſſador to dinner: one word of his, will informe you of his humor. The Covetous Man ſings a quite contrary note; his whole diſcourſe is compos'd of nothing but the frugality of our fore-Fathers, blames the prodigality of our Nation, condemnes Balls, Embroiderie, Laces, and cries out, All is vainty. H[•] deſires not to be thought rich, and carries, himſelf cloſely in all things. He hates borrowing exceſſively, becauſe he dreams of Theeves. [〈◊〉] you diſcourſe with him about the Philoſopher'[•] Stone, he ſtraightly imagines that you deſigne to cheat him. He is very ſober is his Family: If h[•] goes into the Country, he calls for half a pint o[•] Wine; drinks the moietie himſelf, and diſtributes the remainder among his Servants, tha[•] they may tope it away before they venter upon their Journey. He diſcourſeth much of ſobriety and alſo how in times of yore, the wedding-garment uſed to laſt to their dying day. No Perſo[•] complains more of Taxes then he. By theſ[•] marks, and your diligent obſervation, with wha[•] wee ſhall acquaint you in our following diſcourſe, when we come to ſpeak of thoſe tha[•] are natural, you will be ſufficiently informed of the reſt.

There are ſome of the wiſer ſort, who thoug[•] they are Ambitious, Jealous, Envious, an[•] ſlothful, yet are careful not to diſcover them ſelves to all perſons: Therefore we muſt pry int[•] their temper a little more narrowly, to ſee if w[••] can diſcover their hidden paſſions; and this wi[••] be in the manner or matter of their diſcourſe.

Of the manner of Diſcourſe.

SOme perſons are very talkative, and they are accus'd as well by the prophane, as ſacred pages, of imprudence or folly; which made Solo[•]on ſay, Totum ſpiritum ſuum profert ſtultus, but, Sapiens differt & reſervat in poſterum; and a little [•]ower, Vidiſti hominem velocem ad loquendum? [•]ultitia magis ſperanda eſt, quam illius correctio; Have you ſeen a man full of words? Folly is ſoon[••] expected, then his amendment; which is the [•]eaſon why fools carry their hearts in their [•]ouths, but the wiſe their mouths in their [•]earts: for fools firſt ſpeak, and then conſider; [•]ut thoſe that are wiſe conſult firſt with reaſon, [•]nd then ſpeak with circumſpection. By this you may gather the reaſon why Bablers ſhould be [•]egiſtred in the Catalogue of Fools; for they conceive folly in their mind, and immediately bring [〈◊〉] forth: and you may be ſatisfied in this, that whoſoever divulgeth all his conceptions, will broach ſtore of Lees with ſome good Wine. And [•]s moſt men are better vers'd in the knowledge of folly them wiſdom; ſo he that declares whatſoever he knows and underſtands, hath more froth in him then good liquor: therefore many and quick expreſſions proceed from much folly; which paſſion generally over-rules your men, women, and boaſting old men; which made Theocritus ſay, that Anaximenes had a Torrent of words, and but one drop of reaſon; for if you hear them in a prolix diſcourſe, you will finde them as deſtitute of matter, as profuſe in words; the re[•]ſon whereof is (in my opinion) want of judgement: whatſoever their phancy leads them to concerning any ſubject, they thing thoſe conceptions are new to others, becauſe they are ſo [〈◊〉] them. Thus you may ſee, that the leaves of loquacity group up from the root of a ſhallow underſtanding.

Of Taciturnity.

SOme men on the contrary ſpeak too little; which kind of ſilence, though it be repugnant to the moderation that conſiſts between both theſe extreams, yet the wiſer ſort judge this extream to be the moſt ſecure; for multiplicity of words prove oftentimes offenſive, but ſilence rarely: Wherefore Philoſophers ſay, that he that will learn how to ſpeak, muſt firſt know how to be ſilent. Silence may alſo ſometimes proceed from ſtupidity, becauſe a man knows not how to raiſe an argument, as may be ſeen i[•] Ruſtical dull fellows, who are unfit for diſcourſe in civil ſociety. I once was acquainted with a Rhetorician, that was excellent at the pen, but inexpert in diſcourſe; for the preſence of his auditory did extreamly amaze him. Others do it out of prudence and policie, becauſe that when men in ſociety would conceal their own, or diſcover the affection of others, prudence and policie requires ſome ſilent intervals; and the wiſeſt man in the world, if he be tedious and ſpends much time in his diſcourſe without pre-meditation, cannot eaſily hide his paſſion from diſcreet Auditors.

Of Deliberation in Speech.

THere are another ſort of men that draw out their ſpeech ſo deliberately and ſlowly, that a Pater noſter might be ſaid between every word; and this way of ſpeaking is very diſtaſteful to the Hearers, and it is moſt inſufferable, eſpecially to thoſe of a quick apprehenſion. This may proceed from ſome defects in the Organs of the ſpeech, the difficulty of conception, or elſe from a certain weak conceit that men have of their own wiſdom, which they diſtill before others guttatim, as the water drops from an Alembick; for they are of this perſuaſion, that if they ſhould be more deliberate in their delivery, they ſhould forfeit part of their prudence: and really among perſons of an ordinary capacity and dull apprehenſion, it were well if they were not ſo prolix; for oftentimes before they bring their diſcourſe to a period, they forget the beginning; but with ingenious men, it is an affront to their reaſon, nor can it be but very incommodious to them; like a man that hath drink given him drop by drop, when he is extream thirſty; which could not chuſe but offend him, though the liquor were never ſo good; ſo a man of a quick wit and ready underſtanding, deſires preſent ſatisfaction; and this is the cauſe why men of ſlow ſpeech are very much againſt his inclination. Yet for all this, I muſt confeſs that this way of ſpeech agrees very well with ſome Majeſtique and grave perſons; who are much admir'd for their prudence and wiſdome; for few words well and deliberately delivered, are the Inſignia of wiſdome and gravity.

Of Raſh and Precipitate diſcourſe.

SUch perſons may very fitly be compar'd to new Wine, which if it wants vent, breaks the Cask; they carry their words in their mouths, as a dog doth a ſhaft in his body; for they diſturb and torment themſelves, till they caſt them out: in like manner the temerarious have an arrow in their Tongues, and are never at reſt, till they have darted it out: ſuch perſons are generally big with their own conceits, and they muſt be delivered of them, or elſe dye in labor. Some of theſe men are very ingenious, but of no ſolid judgement; they excell in apprehenſion, but are defective in diſcretion; if they could check themſelves a little, and moderate their natural promptitude, they would become men of incomparable parts: but thoſe that are of this conſtitution, follow for the moſt part their naturall inclination, and oftentimes deliver many commendable things promiſcuouſly with thoſe that are very bad and pernicious; becauſe that as they apprehend all things, and therein ſurpaſs the vulgar, ſo they divulge their conceptions without judgement, cauſe, reaſon, or reſpect to good or evil, right or wrong, to that which is of dangerous conſequence, or the contrary; wherefore ſuch men may well be termed cunning, but not wiſe: they are apt to deſpiſe others, are hot & quick of apprehenſion, & wedded to their own opinion. The cauſe of this is want of judgement, a daring, hot, and precipitate affection; in fine, they often change their minds, and alter their reſolutions.

Of Affectation in Diſcourſe.

SOme have a particular way of ſpeech, they diſcourſe in print, hunt after Metaphors, New Phraſes, and are very induſtrious to make their words reliſh of Ingenuity; and ſuch kind of people leave nothing undiſcovered, but belch forth their ſottiſh, affected and vain-glorious manner of ſpeech. They may well be compared to certain birds that ſing charmingly, but have no fleſh on their bodies; they reſemble ſuperannuated Courtizans, who ſhroud their foul diſeas'd and fleſhleſs carkaſſes under rich robes. You will ſcarce find one among a thouſand of them, whoſe conceptions are attended by ſolid judgement. Theſe men trifle away their time, and ſtudy inqueſt of bombaſt terms; and that which they conceive not without great pains, they deliver not without much toile; They are guilty of many miſdemeanors, and are often troubled with haeſitation: If their diſcourſe be long-winded, the Epilogue is generally a ſtranger to the Prologue: If they write any thing that is to be expos'd to publique view, you always meet with ſome new-coin'd word forg'd in the Mint of their own Brain, and that becomes them as well, as the giddy feather in a Fools Cap. This affection owes its birth to moſt apparent vain-glory, which few or none of their Society will gainſay: for if you propoſe this queſtion to any of their acquaintance, and aske them, what is their opinion of ſuch a Perſon, he will return you no other anſwer but this, that his words have too ſtrong a ſavor of Preſumption and Arrogance.

This idle way of Diſcourſe was firſt invented to tickle the ears of females, that ſo they might gain reputation among the ignorant, who look upon them as very Ingenious. Such Diſputants, for the major part, condemne all others as barbarous and ignorant, becauſe they mold not their words according to their humors; nay they proceed farther, and blame all Authors that uſe not affectation in writing, as they do, and do not diligently ſearch after this effoeminate mode of ſpeaking.

Of Drollerie.

MAny People continually entertain their Companie with Drollery or Noiſe, perſuading themſelves they have gain'd a great Victory, if they can but diſcover the defects of other Perſons. I have been in the Company of many of this humor; they make a ſhew of good entertainment, but their Careſſes are like the foldings of the Scorpion, whoſe taile is very dangerous: ſuch raillerie proceeds from ſome perſons out of ſimplicity and folly, which is the reaſon ſober Men diſeſteem it: Others uſe it for diverſion only, and mirth is their ſole deſigne: but they that a Man ought to have a ſpecial care of, and avoyd their ſociety as dangerous, are thoſe who pretend to defame or render them [•]odious they play upon, and that kind of Jeſting is very malitious, and proceeds from vainglory and envy, becauſe they aim at nothing but the contempt of other perſons, or at leaſt endeavour in ſome meaſure to make them loſe the good opinion that they had formerly: and this is ſufficient for the manner of diſcourſe, now we proceed to the matter or ſubject of Diſcourſe.

Of the Subject of Diſcourſe.

I Acquainted you in our entrance into this Treatiſe, that the things Men moſt affect is aſually the ſubject of their diſcourſe: but becauſe ſome people governe themſelves with more diſcretion then others, we muſt take them into a more ſtrict examination. You will find many that diſcourſe of matters beyond their ſphere, as the Cobler of Cavalry, the Taylor of Theologie, the Farmer of Phyſique, and the Coſſin-maker of the Philoſopher's Stone: in ſhort, a great number of Men will intermeddle with matters that tranſcend their capacitie, for want of Exerciſe, Study, or Practice. I have ſometimes heard ſuch kind of Quacks diſcourſe in Philoſophie ſo ſoberly, yet with ſo much obſtinacie, that they have run into the groſſeſt errors that can enter into the Imagination of Man. I am of opinion that every honeſt Man that hears them, will place them in the Predicament of Fools; and you muſt know, that if any Lord or Gentleman is ſo ſimple as to pin his faith upon the ſleeves of ſuch kind of perſons, then they conceit that they can with eaſe practiſe thoſe Arts and Sciences which they judge themſelves capable to diſpute of; which is never done without prejudice to many poor people, who are of this beleef, that their Lord is infallible in things of this nature. There are more of theſe Doctors in England, then in any other place, that I know of. In the years 1622 & 1623, I was converſant with a certain Lord, who was one of the higheſt quality in that Kingdom, who having heard the diſcourſe of one of your pretended Doctors concerning Alchimy, he inſtantly commanded that the Chambers ſhould be made ready, the Fornaces fitted for ſo noble an Exerciſe, and that Alembicks, Glaſſe-bottles, Stills, Lamps, Fornaces, Stillatories, Phials, Circulatories, Pellicans, Crucibles, Veſſels, Bellows, Coles & ſuch other Inſtruments ſhould be bought forthwith: the deſigne of this Nobleman was no other, then that this Laboratorie ſhould be a place where all his Inferiors, as well poor as rich, ſhould have acceſs to disburthen themſelves of their misfortunes: but all theſe remedies are reduced to one, which is Aqua vitae; into which he ſometimes puts a flower, at other times Cinamone; ſometimes pepper, ginger, fennil, aniſe-ſeeds, and many others, and ſo beſtowes new names on them according to the diverſity of the ſeed which he intermixeth with it. The vulgar, who judge only by outward appearance, and relie upon the authority of other perſons, without examining things by particular diſcourſe or argumentation, are ſhamefully deceiv'd in theſe matters; and ſo for the future commit the cure of their bodies to ſuch Ignaro's as do very much injure them. I have met with one, that had an indifferent ſtock of diſcretion, who knowing it was a piece of greater difficulty to do then ſay a thing, he did avoyd, as much as in him lay, thoſe that were ſick, and preſcrib'd phyſique to none but thoſe that were in health; or if to others, he ſo ordered it, that it was not known. He gave a Doſe of his Chimical preparations to a friends Wife of mine who was with Child, which wrought with her ſo violently upward and downward, for the ſpace of four days, that ſhe was every day given over for a dead Woman. He gave a poor Maid that was troubled with a Catarrhe, ſuch violent vomitive potions, that ſhee became impotent ever after. I could recite you a ſcore of ſuch examples. But to returne to the matter in hand, I ſay therefore that this kind of diſcourſe or diſputation is the effect of much ignorance and arrogancy; no wiſe Man ever enters upon a diſpute he underſtands not; whence came that common Proverb, Ne ſutor ultra crepidam, let not the Cobler go beyond his Laſt: for confirmation of this, I ſhall bring no better an argument, then every mans own experience. There are few (if I miſtake not) but what employ themſelves in one profeſſion or other, either in this ſcience, or that kind of practice; e. g. a Printer or Goldſmith being Maſter of his Trade, if a perſon altogether ignorant in his Art ſhould come to engage in diſcourſe with him and condemne him, becauſe he makes uſe of ſuch and ſuch Inſtruments, of this or that way of working, would not he ſmile at him, and take him to be an ignorant Man, that adventures to ſpeak of what he underſtands not? So certainly let men be aſſur'd, that if they diſpute of a thing they are ignorant in, they muſt of neceſſity be accounted preſumptuous. Yet we do not diſallow ſome ingenious Perſons to propoſe their doubts in matters which they are not exerciſed in, as Lawyers to diſpute in Divinity, the Phyſician of Law, the Divine of Phyſick, and eſpecially with them that have the repute of Maſters in theſe faculties: this rule admits of an Exception; for there are ſome Divines that are very able Phyſicians, and Lawyers that are not ignorant in Divinity, Nay Phyſicians that underſtand both theſe ſciences; in ſuch caſes thoſe of one profeſſion may be excellent in the profeſſion of another; but this is very rare, becauſe that he that labors in the purſuit of divers ſciences, cannot eaſily excel in any. This is the reaſon that thoſe that are illiterate, if diſcreet, will propoſe no queſtion above the reach of their capacity; or if they do, it is in ſuch a way, as if they intended to learn, rather then argue. But how ſhall a Man behave himſelf, if he fall into the Companie of ſuch Diſputants, that are neither capable of making any intricate propoſition, nor of returning any grounded or ſolid anſwer? Indiſputably 'tis a vexations thing to aſſociate with ſuch Idiots; yet the beſt way I know to deal with them, is to detect their Notorious ignorance by ſome palpable abſurdity.

Of perſons that are inclinable to Contradiction.

SOme mens diſcourſe is continually ſtufft with contradiction and oppoſition; and they have a mind to ſhew themſelves able to controle and ſurpaſs all others; they think they are victorious, if they can but out-noiſe their companions: ſuch ſociety cannot be agreeable to their aſſociates; they are like a burthen upon the ſhoulders of thoſe which whom they converſe: for as every one applauds his own opinion, and would have it approv'd; ſo all men diſreliſh thoſe that contradict them, and judge that to be erroneous which they deliver as an abſolute truth. Theſe contradictions are rooted and lodged in an exceeding vainglorious mind. I think there can be no better way to reforme this ſort of people, then to interrupt their diſcourſe, and leave them to the enjoyment of their own conceits, without any farther trouble. They oftentimes meet with as good head-pi[•••]s as their own, and as ready to contradict them as they to queſtion. It were well for thoſe of this temper to endeavour to ſhake off this kind of ill humor, as well for their own credit, as that by addicting themſelves ſo frequently to contradictions, they may undertake the defence of many fooleries and abſurdities; and ſo conſequently being too pertinacious, and deſtitute of reaſon withall, they ſhipwrack their reputation. It is certain, that among the Nobility and lofty wits, there may happen to be variety of opinions, and ſo the judgement of one muſt run againſt the ſtream of the others; therefore in ſuch Caſes, he that is opponent, ought to produce his reaſon in ſuch termes, as if he were more deſirous of Learning, then Triumphing and Inſulting over his Companion; which he may do with eaſe, if he be not contumelious in words, or too vehement or violent in actions.

Of ſpecial Matters.

THe manner of diſcourſe contributes much to the diſcovery of the paſſions or inclinations of other perſons; but the matter is more effectual: for the affection a man hath to any thing, if vehement, will diſcover it ſelf. The ordinary ſort of men, according to their uſual cuſtome, talk of mean frivolous things; the vitious, of one kind of vice or other; the wiſe, of grave and profound ſubjects; and if they deſcend to inferior matters, they paſſe over them curſorily, or touch ſome one [•]oint ſo ſubtilely, that ex unguibus you may diſcover them, as a Lion by his paw. Some men talk much of themſelves, and level at nothing but their own praiſe, and by degrees ſteal gently into their own commendation; or if you applaud them, immediately they are pufft up with an imaginary delight which they take in themſelves: but by the way, it is probable you may aske me, What if a man commends me or any of my qualifications; how ſhall I deport my ſelf? if I own his commendations, I ſhall be accounted conceited and proud, if I diſown them; it looks as if I did undervalue the perſon, and accuſe him of flattery. In a Caſe of this nature, which may often fall out, it were well to be furniſhed with a ready retort, as Alphonſus King of Arragon did reply to an Orator that recited a long Oration in his praiſe; The King ſaith, If what you ſay be truth, I thank God for it; if not, I pray God give me the grace to deſerve it: Or a diſcreet Perſon may ſay, I deſerve not this applauſe, but your affection puts this gloſs upon my actions, the better to ſet them off; or elſe you, out of your good diſpoſition and love to me only, take more notice of the little good I do, then the great evil I am guilty of: again, the affection you bear me, conſtrains you to make the beſt interpretation of all my actions. By this means you evade a vain complacencie in your affaires, that miniſters occaſion of offence to the cenſorions; nor muſt you be ſo rude as to deny what your Friend out of civility affirms to be really true.

Of concealing or revealing Secrets.

AS there are ſome Perſons ſo cloſe, that they will never diſcover any thing of buſineſs; ſo on the contrary there are others ſo fooliſh, that they will diſcloſe their thoughts to any one, eſpecially thoſe that concern themſelves. The former are crafty and ſubtile at firſt, becauſe friendſhip requires ſome communication of ſecrets, eſpecially if he be a ſingular friend; and this offence may very well be tolerated in this dangerous age, where profit is diligently ſought after, and friendſhip deſpis'd, or at leaſt men affect one another more out of intereſt then for the love of virtue. Wherefore he that is wiſe will confide in no man, unleſs it be in matters publiquely to be known, or that he be a choice friend, of whoſe friendſhip you have had long experience; but if he be vitious (if there can be any friendſhip between vitious perſons) aſſure your ſelf that if you acquaint him with halfe your mind, you have even publiquely diſcovered the whole: for ſuch perſons uſually, if they be young Men or Women, or of no great credit, are litigious, and very indiſcreet in their expreſſions. Beſides, their friendſhip having no other Baſis but their own Intereſt, as pleaſure or profit; if either of theſe faile, then be confident that they will reveal all they know of you: becauſe ſuch imprudent perſons as theſe imagine, that the friendſhip being once broken, they are no longer oblig'd to keep your ſecrets, or ſave your credit; and ſo in the turning of a hand, all is diſcover'd. Therefore I take it for a general rule, that a Man is bound to reſerve his ſecrets of greateſt importance within his own breaſt; or not to diſcloſe them to any, but him that he knows to be a faithful prudent and virtuous friend.

There is another ſort of Men, who very well deſerve the name of Deceivers as well as friends: for in appearance they pretend friendſhip, but in effect 'tis nothing but flattery and diſſimulation: they come to you very ſeriouſly, and tell you ſome ſtory in private, conjure you not to divulge it upon any termes: you promiſe ſecrecie, and performe it; but this pretended friend himſelf will not keep it ſecret; for as ſoon as your back is turn'd he will do as much to another, it may be two or three more; and ſo you ſhall hear that publiſhed openly, which you thought a great ſecret. This kind of deceit is the Child of great craft, and a feigned friendſhip: for true amity admits not of plurality of perſons in the communicating of ſecrets. I have known many ſubject to this paſſion, but in proceſs of time they have been much troubled at it: ſober men ſmile at a perſon that they underſtand to be ſuch a Revealer of ſecrets.

Of the Hair.

IF the Hair grow extraordinarily, the body is inclinable to ſiccity; the quantity ſpeaks the Man of a hot conſtitution; and if they are harſh, he is furious. Full long Hair of white or flaxen colours, ſoft and fine, ſignifies that the Man is naturally timorous. Thoſe, whoſe Hair in their youth grows white or gray, it ſignifies a luxurious, vain, lying, inſtable, talkative perſon. Thoſe, whoſe Hair is of a moderate growth, both in quantity and colour, it is a ſigne that they are bent and more inclin'd to good then evil; loving a peaceable life, honeſty, and are of a good temper. If they are compacted together, and viſible on the forehead, it ſhews a ſtrong and brutiſh courage; if they are wryth'd or turn'd inward toward the temples, it ſignifies the perſon is hot of conſtitution: to the Hair that is thin and lank, declares the Man to be of a cold and weak temper; but when they are very thick, it is a ſigne of whoredom. In Children, much Hair denotes future melancholy; ſhort Hair ſtaring up like briſtles, ſignifies a ſtrong, bold, vain perſon, very fallacious, deſirous of beauty, and more fooliſh then wiſe. Thoſe whoſe Hair is but moderately curl'd, it ſignifies the perſon to be of a dull nature, and ignorant. Thoſe that have ſtore of Hair, are voluptuous, and of good digeſtion, vain, and eaſily induc'd to be cruel; of a treacherous memory, and unfortunate. Thoſe that are red Hair'd, are uſually Envious, Boaſting, Deceitfull, Proud and Reproachful. Thoſe whoſe Hair is very fair, are complaiſant in all things, amiable and honorable; but a little Vain-glorious. Thoſe that are black Hair'd are ſtudious, ſecret, faithful and fortunate.

Of the Forehead.

THe high round Forehead, ſignifies the perſon Liberal and Jovial, of a good Intellect, tractable to all, and embelliſhed with many Ornaments and Virtues. The full and ſmooth Forehead that is free from wrinkles, ſignifies that the perſon is Litigious, vain, Fallacious, and more fool then wiſe. He that hath a little Forehead everyway, ſignifies a ſimple perſon, ſubject to anger, deſirous of thoſe things that are handſome and curious. He that hath the corners of his Temples very round, ſo that the bones almoſt appear, and are not hairy; it ſignifies the Man is of a good nature and clear underſtanding; audacious, deſirous of handſome, neat and honorable things. Thoſe whoſe Forehead is ſharp at the corners of the Temples, ſo that the bones ſeem to ſtart out, it ſignifies that they are vain and fickle in all things, ſimple, fooliſh, and of a weak capacity. Thoſe that have a large Forehead, change their reſolution at will; and if it be very large, they are fooliſh, and of little diſcretion. Thoſe that have it ſmall and narrow, are Devourers, Indocible, and ſlovenly like ſwine. Thoſe that have it of a moderate length, are Ingenious and Docible, but ſomewhat violent.

Of the Ey-brows.

WHen they are very hairy, it diſcovers the ineptitude of this Perſons temper: thoſe that are thick, and full of hair, joyning to the top of the noſe, are ill-natur'd: when they grow down from the Temples to the root of the noſe, heat and dryneſs is predominant: and ſuch perſons are crafty, ſubtile, evil-doers and inſatiable. The thin and indifferently big, are high ſpirited; thoſe that are long, denote the perſon to be arrogant; and if they are long and very hairy, ſuch a perſon aims at great matters. When they grow downward, and crooked on the ſide of the noſe, the Man is ingenious in all ſorts of miſchief: If they are even, as if they were drawn by a line, it is a ſigne of an evil ſpirit, ſuch perſons are effoeminate: When the hair grows compacted, it denotes the Man to be melancholy and witleſs. The Ey-brows that hang over the Eyes, ſignifie Envy; thoſe that have none at all, are Malitious.

Of the Ey-lids.

THoſe that have little hair on their Ey-lids, are Malicious, Vitious and Cholerique; and when they are more fleſhy then ordinary, it is a ſigne they are miſchievouſly ſubtle. When the hair of the Ey-lids turns downward, or is naturally crooked, or turn'd inward, it is a ſigne of Lying and Subtilty. If the corners of the Eys ſeem fleſhy, they ſignifie drunkenneſs; they that often move their Ey-lids are timorous.

Of the Eys.

THe full Ey denotes puſillanimity; thoſe that are ſunk in the head, malicious craftineſs. When the Eys have misbecoming motion, ſo that now they are quick, and by and by at reſt, ſuch perſons are full of bad thoughts. Thoſe that move them but little, with a ſharp look, are Thieviſh and very fraudulent perſons. The ſtedfaſt look proceeds from thoughtfulneſs, and a deſire to deceive; thoſe that have Eys like Women, are Incontinent and ſhameleſs.

When a Perſon hath a Childiſh look, it is a ſigne that he will lead a merry long life; the fair ſmiling Eye, and countenance, ſignifies adulation, riot and detraction: The yellow ſignifies deceipt, as is apparent in Men-bawds and Murtherers. Little Eys ſignifie the Man to be malicious and cowardly: thoſe that are extended, fignifie goodneſs; if they are red and large, drunkenneſs, miſchief and folly. Eyes hid and ſunk into the head, denote malice and pernicious anger, ill qualities, a tenacious memory, eſpecially, of injuries. When the Eys are ſometimes clos'd and ſometimes open, ſuch perſons have not as yet been guilty of notorious crimes, but they have them in their thoughts. Eys red as coals of fire, ſignifie wickedneſs and obſtinacie. Large Eys and long ey-brows, ſignifie ſhortneſs of life. Thoſe that have the Eys and ey-brows long, are apt to learne, but ſhort liv'd. When they caſt a ſtrong luſtre without any blemiſh, it is a ſigne of goodneſs: if they are nimble in their glances and ſharp, it ſignifies Theſt. Great and ſmiling Eys, are a ſigne of a ſtupid voluptuous perſon, that foreſees not events. Smiling Eys ſunk in the head, denote evil thoughts. The heavy Ey ſignifies ſtudiouſneſs; thoſe that are blear-eyd are inclinable to love wine: the full Ey ſignifies flowneſs: if the apple of the Ey be black, it is a ſigne of a ſlothful dull perſon. When the apple of the Ey hath perles round about it, it ſignifies that the Man is Envious, Talkative, Timorous, and a very Dangerous perſon. The Ey that is very black, denotes an earneſt deſire of heaping up wealth; and if they are not very black, but appear ſomewhat yellow, it is a ſigne of a virtuous courage. The fair white Ey, ſignifies timorouſneſs; Eys full of veins, ſignifies fooliſh perſons.

Of the Face.

HE that hath a very full Face, is Importunate, a Lyer, and Imprudent; the plump Face, ſpeaks a Man to be provident, and denotes a ſharp wit; that which is large, ſignifies Idleneſs; that which is very little, illiberality and miſchievous ſubtilty: they that have a wryth'd countenance, are of an ill complexion; the oval viſage ſignifies the perſon is ſhameleſs and injurious. The Face that ſweats much, ſignifies Gourmandize and Luxurie; ſuch perſons are ſubject to grievous diſtempers: the Face that in ſhape reſembles a valley, denotes the Man to be injurious and a Lyer; but then it muſt be rather thin then plump. Every fat and full Face, denotes the Man to be ignorant and voluptuous: a little Face is a ſigne of little wit.

Of the Noſe.

THe Noſe that ſtretcheth out to the mouth, ſignifies goodneſs and audacity. If the Noſe-thrils be wide and large, it is a ſigne the [•]eſticles are of a great ſize; that the perſon is [•]ncontinent, Treacherous, Falſe, Bold, and of dull capacity. The ſmall, long, and lean feet, [•]ive teſtimony of the Womans Matrix; the meaſure of halfe the foot being bare, is the pro[•]ortion of the Womans womb. Thoſe that have [〈◊〉] ſharp aquiline Noſe, are ſoon angry, and very [•]indicative. The flat noſe ſignifies Impetuoſity, Incontinency, and yet Puſillanimity. When the Noſe is large in the middle upwards, it is a ſigne the perſon is addicted to ſuperfluous Romantick ſtories. The bottle-noſe denotes avariciouſneſs, ſuch perſons covet all they ſee; that which is [•]ound and blunt at the end, denotes magnanimity: The wry-noſe ſignifies hurt by blows. The Noſe that is naturally ſomewhat flat, denotes Liberality. If a perſon of ſmall ſtature have a great large red Noſe, it denotes Exceſs and Drunkenneſs; little noſe-thrils are attributed to thoſe that are of a ſervile cowardly ſpirit. Thoſe that are long, ſignifie chearfulneſs. The hair of a Mans Noſe-thrils being harſh, denotes the Man to be of a ſettled and reſolute temper: if they are few, it ſignfies the perſon is docible.

Of the Ears.

GReat Ears ſignifie that the party is addicted to paſſion, and impatient; being large and upright, it is a ſigne of ſuperfluity of words, an[•] long life; large and hanging down, ſignifies [•]ches: if they are thin and dry, they denote I[•] conſtancie: Little Ears ſignifie fraud and mali[•]nity: The long and narrow, ſignifie that t[•] Party is Envious. Thoſe that are little, ſhort life the round, ſhew the Man to be indocible. Tho[••] that are faſtned very cloſe to the head, demorſtrate goodneſs of nature. The Ears that a[•] ſunk and fixed in the head, ſignifies Idleneſ[•] Thoſe that are hairy, ſignifie long life, a quid hearing, and voluptuouſneſs.

Of the Jaws.

THe Jaws that ſtand out in the upper part, a[••] a certain ſigne of Malice; thoſe that are re[•] at top, denote drunkenneſs; the fleſhy, a Ma[•]artleſs, and without ſpirit; thoſe that are extra[•]ordinary lean jaw'd, it ſignifies malignity an[•] Envie; the round, deceit; thoſe that have the[•] hairy, are ſtupid and brutiſh.

Of the Mouth.

AN extraordinary wide mouth, ſignifies great Talker, Impiety, and a Man of mantial ſpirit, a Lyer, replete with folly and a[••] things diſadvantageous. The mouth that is little, [•]gniſies that the Party is fearful, peaceable, and [••]faithful. That which is very wide and round, [•]gnifies uncleanneſs and cruelty. A long chin, [•]gnifies the Party little addicted to anger; yet he [〈◊〉] ſomewhat litigious, and conceited of him [•]elf. Thoſe that have a little chin, are to bee [•]eatly avoyded; for they are very wicked, and [•]ies: the round chin is an effoeminate ſigne.

Of the Lips.

THoſe that are thick-lip'd, are fooliſh and ſtupid; the nether Lip flagging and very [•]ed, ſignifies a Woman much addicted to ſen[••]ality and immodeſty; the ſoft and ſmiling, de[•]ote carnality: Thoſe that are big, ſtupidity; [•]hey are under the Planet Mars. Thoſe whoſe [•]ips are not red inwardly, are diſtemper'd, or [••]ddenly like to be ſo. The moiſt Lips and mouth [•]enote malignity and timorouſneſs: the upper[•]p that is ſmall and ſomewhat rais'd, ſhews the Party to be full of tongue, very envious, and gi[•]en to accuſation.

Of the Teeth.

WHen they are long and ſtrong outwardly, it is a ſigne of a Glutton, ſubject to malicious anger; weak, thin and ſmall Teeth, ſignifie ſhortneſs of days; great Teeth in a Man ſignifie Idleneſs, Vanity, Simplicity, and a goo[•] temper; when they are very dry, they ſignifi[••] ſome approaching diſeaſe.

Of the Tongue.

THoſe that ſtammer, are ſubject to the flux thoſe that repeat the firſt ſyllable, that denotes approaching melancholy; a white Tongu[•] is a ſigne of poverty and miſery: all ſtammere[•] are rough-hewn and haughty.

Of the Voice.

THoſe that have a ſlow and liſping ſpeech are of a good Behaviour; The Men tha[•] have a big Voice are injurious and ſtrong; th[•] ſhrill Voice, ſignifies timorouſneſs; the ſoft ſcarce heard, denotes Meekneſs; thoſe that ſpea[•] liſpingly and looſely, are very angry, but ſoo[•] appeaſed; thoſe that have a harſh Voice, are fools thoſe that are nimble-tongu'd, if their Voice b[•] ſlender, are Miſchievous, Importunate, and Lying perſons; if the Voice be loud, ſuch a perſon is prone to anger, and ill-natur'd; thoſe that ar[•] often mov'd to ſpeak, are unclean perſons; they that ſpeak through the noſe, are Lyers, and given to Envy.

The Judgement of the other parts of the Body.

THoſe that have a thin long Neck, are fearful and malicious; thoſe that have a ſhort one, are very deceitful; thoſe that have a bull-neck, are great Trenchermen; ſhort Armes ſignifie that the party loves diſſention, and is Ignorant, long hands and fingers, denote a Man to be a lover of all Arts; the largeneſs of the fingers ſignifie folly and imprudence; the feet that are over-long, ſhew the perſon to be a cunning Cheat; thoſe that are much diſcolour'd and ſhort, denote malignity: to have ſhort feet, and the ſoles of them contracted, is a bad ſigne; thoſe that take large ſteps when they walk, are magnanimous, and accompliſh all their deſignes. Thoſe that in walking take little narrow ſteps, have little courage. Soft fingers are a ſigne of a docible perſon, and thoſe that are hard, the contrary; when the hands are ſhort, and the fingers ſtrong, it is a very good ſigne; a large or ſmall hand, with extraordinary ſhort fingers, they denote a perſon to be a Coward and a Thief; ſlender and bowed hands, a Babler.

The Nails that are white, large, and ſomewhat reddiſh, ſignifie a very ſolid judgement: but when they are narrow and very long, it is a ſigne of Cruelty and Folly; thoſe that are bent and crooked, ſignifie the Impudence and Capacity of the perſon; the nails that are deep ſet in the fleſh cleaving thereunto, ſignifie exceſſive cruelty, and extraordinary folly; thoſe that are too ſhort whitiſh, or dusky color, declare the perſon to b[•] Malicious; fingers that are very round, denot[••] Malice, Craft, Avarice and Incontinence; th[•] ſhort and thick, audacity and cruelty; and wher[•] they are very long, ſuch a perſon is far from being wiſe; if there be too great a diſtance between them, it is a ſigne of Inconſtancie and Loquacity thoſe that have the paps hanging down, and [〈◊〉] ſoft breaſt, are immoderately given to wine and exceſs.

Thoſe that often move their whole body, ar[•] Effoeminate; thoſe that have a big belly, are Indiſcreet, Fooliſh, Haughty and Unchaſt; the ſmalneſs of the Legs demonſtrates Ignorance, the largeneſs of them, Boldneſs; thoſe that walk ſlowly and take large ſteps, are uſually ſucceſsful; thoſe that take little ſteps, are Impetuous, Infirme, and go about buſineſs with an ill will; thoſe that have their Toes more cloſely then ordinary joyned together, are fearful; thoſe that have the Ball of the Foot even without any hollowneſs, are wary and miſchievous; thoſe that are often hungry, have a cold ſtomack not able to digeſt; they that ſweat exceſſively in their ſleep, ſtand in need of purging; ſaith Hippocrates, or their nutriment is too haſty; they that are round-ſhoulder'd, have ſhort fingers: the lines of the hands not interſected, and many teeth, ſuch perſons are long-liv'd; a quick pulſe, freedom[•] of reſpiration, promptitude in actions, with much choler, are marques of vivacity, and greatneſs of courage; the largeneſs of the veins, hair growing upon the Belly, a dry and harſh skin, is a ſigne of the heat of the Liver; on the contrary, thoſe that have large buttocks are remiſs, of a cold conſtitution, and timorous; thoſe that are naturally corpulent, and big-belly'd, are ſhorter liv'd then thoſe that are lean; thoſe that are hairy in the body, and lean, and have a redhairy Face, they are of a hotter temper then others, and contrarywiſe the contrary: the ſanguine live longer then thoſe that are of other conſtitutions; the chaſt, then thoſe that are incontinent; the ſober, then the Glutton; the Males, then the Females: if you would know whether a Man be left-handed, obſerve when he walks whether be leans to the left ſide, for ſuch perſons for the moſt part are left-handed; and ſo on the contrary. Thoſe that have a ſoft skin, are gifted with exquiſite reaſon, and have a more refined wit then thoſe that have it harſh.

We are now come to the laſt part, which in the practiſe of Phyſiognomie ought to be the firſt: for oftentimes it falls out, that a Man knows not what Countryman he ſpeaks to; either his color is chang'd by ſome accident, or by drinking and diſcourſing with perſons that you have not ſeen, or he may be poor or rich, noble or mechanique which things make a great alteration in the behaviour; ſo that I find a Man cannot ſo readily judge of the temper by particular marques, as when there are many concurrent, which lay open to us a Mans Inclination to ſome particular Vice or Virtue.

A Character of the Juſt-Man.

THe Juſ-Man hath all the marques hereafter mentioned; a venerable Ey and Mouth in ſhape and forme like a virgin's, a piercing look that carries terror in it; his Eyes caſting a luſtre with an aſpect neither wild nor over-humble, but with a certain penſiveneſs full of reverence and dignity; His hair is of a dark color, his voice big loud, inflexible, or elſe mean between the baſe and treble; his Eyes are full, and placed near his head, the ball of the Ey proportionably round, or the circle that is underneath ſurrounding the ball of the Ey narrow and black; but the upper part in thoſe Eyes that are full of the chryſtalline humor, caſts a kind of ſparkling luſtre, and nothing ſeems ſtrange or joyful in them; or their Eyes water with laughing, their ey-lids looking downwards; the forehead long, and extended towards both the temples.

Of the Injuſt.

THe inferior circle of the Apple of the Ey is green, the ſuperior black; his Eyes a[•]greeniſh ſomewhat dry, or reddiſh, immovable, large, looking downwards, when cloſing of an indifferent ſize, ſparkling; the holes are proportionable, and they dry; and thoſe parts which are without the eye, as the forehead, cheeks, ey-brows, and lips move often, or are open and ſmiling, and looks with a fixed and menacing countenance.

Of the Honeſt Man.

HIs Noſe is big, well proportion'd to the face; or long, extended to the mouth; or moderately long, large and open; of a comely aſpect, breathing moderately, the breaſt large and ſhoulders broad; the paps of his breaſt of a moderate ſize, his eyes hollow, and moving like water in a veſſel, having a ſtaid look, the circles of the Eyes neither too big, nor too little; the Eyes always open, of a ſad color, and full of chryſtalline humor; of a pleaſant or ſober look, cloſely ſhutting the ey-brows, and the forehead ſupercilious and depreſſed.

Of the good-Natur'd Man.

HIs Forehead is neither full, nor wrinkled; his Ears of a comely ſquare proportion, the Face neither too big nor too little, the Voice neither ſhrill, deep nor ſmall: he laughs but ſeldom; his Nails large and pale, inclining to yellowneſs; his Eyes hollow, fixed, of a leaden color, full, watchfull, ſhining as if moiſtned with water; his Feet well-ſhap'd, joynted and nervous.

Of the Wicked Man.

HE hath an ill-look, long and narrow Ears, a little out-mouth'd, his Ey-Teeth are long, advanced forward, and well faſtned; he is ready in diſcourſe, eſpecially if his voice be ſlender, or he ſpeaks through the noſe, or with difficulty; his neck awry and knobby, ſpindle-ſhank'd; his feet ill made, and hollow in the ſoles; his Eyes all the length of the Face, eſpecially the apple or ball of the Ey, looking as if they mov'd joyntly, glittering like dry marble, of a black color, ſtaring, as if they would ſtart out of his head; they cloſe not, are pale, reddiſh and dry.

Of Poiſoners.

THey have dry and goggle-eyes, the circle of the apple of the Ey diſproportion'd, rolling, black, with pale or bloody ſpecks.

Of thoſe that have Venemous eyes.

THeir lower lips are ſmall, and ſwell'd towards the Ey-teeth.

Of Murtherers.

THeir Ey-brows are tufted, thick, and joyned gether; the circles near the apple of the Ey unſetled, dry, very roling, or pale color'd.

Of the Faithful.

HIs Eyes are of a moderate ſize, drawing towards a dusky or black color, large, fixed, and approaching to a leaden colour; or heavy, and the ey-brows cloſing together, with a ſupercilious and down-look.

Of the Unfaithful.

HIs Head is very ſmall and ill-proportion'd; he hath a weak back, a rough forehead full of wrinkles and ſmall furrows; high-ſhoulder'd, hands ſmall and ſlander; his eyes hollow, dry, and of a dark colour, or dark and foule, conſtantly moving and rolling, as if he were diſcompos'd, and hath a ſharp look.

Of the Prudent.

HE is ſlender in body, his head rather big then little, extended from the forepart to the hinder; in his Infancy he is fair-hair'd; his forehead ſquare, and truely proportion'd; his face full, and of a moderate ſize; a ſmooth tongue; his voice neither deep nor ſhrill; the upper-lip ſtanding out; his neck leaning to the right ſide; largecheſted and broad-ſhoulder'd; his hands and fingers long, without any moving geſture in diſcourſe; his eyes large, high-ſet, caſting a luſtre, radiant, and full of moiſture.

Of the Imprudent.

HE is high foreheaded, breathes like one that hath newly run a race; his fingers are knotty all ill-ſhap'd: he walks ſwiftly, is timorous, and if ſurpriz'd ſhrinks himſelf up together; in his gate he walks in equilibrio, poyſing his body uprightly; he is very big or ſlender bodied; his skin parch'd and color'd, ſo that it ſhews him to be of a hot conſtitution; they have little Eyes ſtanding outward, ſparkling like a Star or Diamond, or are of a dark, reddiſh or ſanguine colour; they are immoveable, ruddy, large and downlook'd, or ſteady, fixed, and lifting up the ey-lids, languiſhing, often opening and cloſing.

Of the Idiot.

HE hath a full plump face and thick lips, ſpeaks not freely, hath a ſtraight neck, his body leaning to the left.

Of the Ingenious.

HE hath a ſoft moiſt skin, neither very hairy, nor altogether without hair, neither too thin, mixt with red and white; hath a ſweet [••]ir in his countenance, his hair is full and moderate between thick and thin; his Eyes are [•]full, comly, and indifferent round; his head [•]s of the middle ſize, proportionalbe to the neck in bigneſs; equal and well-ſhap'd; ſtooping [〈◊〉] little in the ſhoulders; his thighs and skin are not very fleſhy; his voice clear, and equally proportion'd between the Baſe and Treble; the palmes of his hands are long, his fingers [•]lender and ſharp at the ends; he is moderate in weeping and laughting; his countenance is intermix'd with joy and galliardize.

Of the Mechanique.

THeir hands and fingers are long; their eyes moiſt, often opening and ſhutting, their hai[•] inclining ſomewhat to a flaxen colour.

Of the Penſive.

THeir forehead is wrinkled in part, or all over▪ they draw their breath ſoftly and unhead▪ are wry-neck'd; and ſlow-pac'd.

Of thoſe that are apt to Learn.

THeir hair is ſomewhat near the flaxen-colour, their forehead extended at length, th[•] ey-brows thin, clear, large, and of the ſame proportion; the ears ſunk into the head, have a meagr[•] look, ſeldom ſmiling; their neck leaning to the right ſide; are large ſhoulder'd, and broad or narrow-cheſted; their belly is well proportion'd they uſe the geſture of the hands in diſcourse; thei[•] eyes are well ſhap'd, of a leaden or black colour radiant, large, fixed, dark and moiſt; or ſteady little and moiſt; exactly proportion'd; the forehead extended, the ey-lids moveable, yet ſo as i[•] they were ſteady and fixed; the eye having a tincture of white in it, or cloſing juſtly, moiſt, of a true proportion, or heavy and moiſt, with a ſmooth brow.

Of thoſe that are unapt to Learn.

THeir head is too big, or too little; their face broad, and neck ſoft.

Of the Conſtant.

THey ſeldom laugh; the hair of their ey-brows is black and ſubſtantial; their eyes are dark, moiſt, and truely proportion'd.

Of the Inconſtant.

THey have a little forehead, yet broad of the ſize: a very little noſe, long, thin, and ſlender at the end; they are flat-mouth'd; their belly and breaſt is very hairy; their eyes are little, and of a ſad colour.

Of the Furious.

HIs head is little, the fore and hinder part hollow; the forehead round and high; he is bottle-nos'd upwards; is plump-fac'd and cheek'd ſomewhat long-viſag'd; the paps of his breaſts are big and fleſhy: the ſpace between his nave[•] and the lower part of the breaſt, longer then tha[•] between the lower part of the breaſt and the throat; his arms are brawny, nails crooked and narrow; his eyes move but ſlowly.

Of Rude and unciviliz'd Perſons.

THeir head is too big, they are flaxen-hair'd, inclining to white; their forehead plump, their ears round, neither ſmall, nor ſunk into the head; their noſe ill-proportion'd to the face; are very out-mouth'd; their lips thick and round, o[•] the under-lip ſtanding out; their neck big, brawny, hard, and as it were immoveable; they are high-ſhoulder'd; have large and harſh hands, fingers too long and ſlender; their legs and heels are large, and their nails overgrown with fleſh.

Of the Fooliſh.

THey have a large, broad forehead, great erected ears of a flame-colour: their cheecks fallen, and a ſad countenance; their upper-lip is thick, hanging over the under-lip; they have a nimble tongue, laugh much, and have a ſharp & piercing voice; they have a long neck, and uſually bend forward, either in that, or ſome other part of the body; their hands are very much bow'd backwards; their ſhoulders hairy, and their eyes ſquinting toward the right ſide; the ball of their Ey is very full.

Of Epileptique Perſons.

THeir Eyes ſtare, as if they were coming out of their head, are indifferently large, ſhining and moiſt, lifting themſelves upwards, eſpecially if they are twinkling, or one Ey looks up, and the other down; or if they ſeem to ſhake in their motion, like one that fetcheth his breath quick and harſhly.

Of thoſe that have a ſtrong Memory.

ALl the upper parts of the body are ſmall, comly, well-ſhap'd, proportionable, well-fleſh'd, but not fat; for where they are corpulent, it is a ſigne the party is ſtupid and forgetful.

Of thoſe that have a weak Memory.

THeir upper parts are larger then the lower, as the hands then the feet proportionably, &c.

Of the Bold and Hardy.

HE hath and auſtere look, a wrinkled brow, long ey-brow, a noſe extended even to the mouth, which is wide, teeth long, thin, ſharp and ſtrong, long armes that reach down to the knees, a large breaſt, wide ſhoulders, eyes glittring, of a greeniſh or ſanguine color, moving to an fro without ſtirring the ey-lids, large, dry, caſting a pure ſhining glorious luſtre.

Of the Raſh.

THey are wide and out-mouth'd, ſhort and thick-finger'd; their eyes are ſhining, yet ſquinting, cloſing with a ſevere look; their ey-brows are awry; their ey-lids harſh and thick, or cloſing directly, moiſt, of an exact proportion, and caſting a luſtre, dry, and have a ſmooth forehead.

Of the Proud.

THeir ey-brows are arch'd, and often moving upwards; their belly is big, fleſhy and hanging down; they are ſlow-pac'd, and often ſtop in the ſtreets of their own accord; looking about them on all ſides; their eyes are dry and ſadcolour'd.

Of the Timorous.

THey are ſoft-skin'd, their body is not upright but ſtooping; their complexion ſomewhat pale, their eyes weak, open, and cloſe often; the extremities of their bodies are feeble; their thighs thin; their hands long and ſlender; their neck is alſo long, their breaſt weak; their voice ſharp and ſweet; the hinder part of their head, hollow; their hair is lank or curl'd, ſoft and full, black or white; they are large foreheaded, full-faced or bony, black, or fair complexion'd, thin-lip'd and little mouth'd; they draw their breath ſeldom, faintly and ſlowly; their body and breaſt is lean, and without hair; or they fetch their breath aloud, often, and quickly; they have a trembling low voice, and an ill colour'd ſquinting eye.

Of the Infirm.

THeir ey-brows are thin, far ſtretched, out, or immoveable; they ſtammer or liſp in their ſpeech; their neck is ſlender, their armes and elbows ſmall; their hands are ſmall, ſlender and ill-joynted; the paps of their breaſts ſmall and extenuated; their eyes and ey-brows move together.

Of the Couragious.

HE is harſh-hair'd, and ſtraight-bodied; the bones, ribs and extremities of his body are ſtrong and big; an high, but no large, ſmooth, nor rough forehead, yet lean; he is large and ſtrong-ſhoulder'd; his neck is faſt, but not fullfleſh'd; hath a moiſt eye, and look full of terror; a menacing, ſtrong and loud voice; his reſpiration is equal; his head ſomewhat larger then ordinary; his ears and forehead ſquare, and of a due proportion; his noſe ſuitable to his forehead; is thin-lip'd and wide-mouth'd, the upper and lower lip being both alike; hath long armes, with big and harſh hands.

Of the Covetous.

HIs face, members and eyes are little; his gate as it ſhould be; he is crook-back'd, hath a ſharp, piercing voice; his complexion ſomewhat ruddy; his ſpeech weak and querulous.

Of the Liberal.

HIs hair falls upon his forehead, his neck is hairy; his fingers and ſhoulders are bow'd backward, and he is long-arm'd.

Of the Temperate.

HIs hair is neither light, nor thick; he draws his breath moderately; his forehead is neither ſmooth, nor wrinkled; his mouth neither wide, nor little; his neck leans on the right ſide, the corners of his eyes are ſhort; the ball of the eye of a mean proportion; but his eyes themſelves large, radiant and moiſt, having a black circle under a red one.

Of the Intemperate.

HE is wide-mouth'd, ſoft and big-belly'd, hanging down; his eyes are ſad-color'd, looking upwards, when they begin to cloſe, or pleaſant and moiſt, otherwiſe, big and reddiſh, looking upwards.

Of the Luxurious.

HE that is of a pale complexion, and hairy; his hair is ſtraight, thick and black; hath hair on his temples and lips; his chin plump and full; his beard playes with his noſe; the circumference of that ſpace which is between the noſe and the chin is hollow; the veins of the armes are viſible, the ey-lids conſtantly moving; his hair thin, or head bald; the hair of the ey-lids ſhedding; his ears very little, a wide noſe, and round near the forehead, or flat; his hands hairy, his toes cloſely joyn'd together, the nails very round, the cheeks gathered up together, and of a ſprightly look; the eyes radiant, or elſe have a green circle under a black one.

Of the voluptuous Woman.

SHee is of a pale or brown complexion, ſlender and lean; ſtraight-bodied, hath little hard breaſts; her hair is curl'd and ſhort; her voice ſhrill and loud; ſhee is bold of ſpeech, proud and cruel, very officious, and loves good liquor.

Of the Drunkard.

HE hath a little face of a yellow complexion, plump cheeks always ruddy; he draweth his breath nimbly and frequently; his throat is rough, the vertebra thereof ſtanding out; his ey-lids advanced downwards, reddiſh, moiſt, large or goggle-ey'd, as if they would ſtart out of the head.

Of the Dull perſon.

HE is naturally hot, his body in good caſe, his head bigger then ordinary, the caſe o[•] the eye is upwardly apparent; his body is ſo fat, and veins ſo narrow, that they are ſcarce viſible; the conveyances through which the ſpirits of the head move to and fro, are ſo narrow, that they are ſoon ſtop'd, and then is the time for ſleep.

Of the Slothful Man.

HE hath a broad forehead, his face is of a honey-colour, the lower part of the noſe big, the face large and plump, and hath great theeks; he hath a drowzy look; ſpeaks little and deliberately; his body is very hairy, his pace large and ſlow, or ſhort and ſlow; very [•]arge eyes, not quick in their motion.

Of the Impudent.

HIs eye is full and radiant, his ey-lids red and large, is high-ſhoulder'd; he is not ſtraight bodied, but ſomewhat ſtooping; he moves haſtily; the tincture of his body is ruddy of a ſanguine colour, a fierce countenance; hi[•] breſt high cheſted, and hath a bold and impudent look, a ruddy complexion; is coppet crown'd, his hair very red, his ey-brows long hook-nos'd from the forehead downward the face long or flat; he is loud in his laughter as if he had a cough, or difficulty of breathing great legs, of a quick pace; his eyes are fier[•] red or big, and one of the bones ſtanding very much outward.

Of the Baſhful.

HE is ſlow in his motion and ſpeech, hi[•] voice grave and ſpirituous, a brisk no[•] ſparkling eye, nor very open, nor yet quite clos'd which ſhuts leaſurely, very red; the body bowed the ears red, his eyes ſad-colour'd and moiſt of a juſt proportion.

Of the Melancholique.

HIs face is wrinkled, forehead lean an[•] thin, hath a down-look, is of an humble look, and modeſt in all his motions, hi[•] ey-lids extended, his hair dark, a ſad countenance, the ey-brows joyned together, the vertebre of the throat ſtanding out, his voice wea[•] and broken; he drawes his breath often, alou[•] and nimbly.

Of the Facetious.

HE hath a broad, fleſhy and ſmooth forehead, or wrinkled a little about the eyes; his look is ſeemingly drowzy, of a graceful aſpect, neither compos'd, nor effoeminate; his eyes are moiſt and ſhining, ſlow in their motion; the figure and ſymmetry of his face exactly proportionable; hath a ſoft voice, and pleaſant brow.

Of the Diſſembler.

HE is plump in thoſe parts that belong to the face; thoſe that are about the eye, are wrinkled; is of a ſeeming ſleepy, but pleaſant aſpect; hath a low voice, good gate, and is always in motion; walking ſometimes apace, ſometimes ſoftly; his ey-brows bending to the temples; hath ſparkling, hollow and little eyes.

Of Lyers.

THey have a full face, a noſe big in the middle, growing narrow at the top, ſmiling about the mouth, of a quick and ſhrill [•]peech, or ſpeaking thorough the noſe; the body is crooked the ey-brows depreſſed, and looking as it were by ſtealth; the eyes are ſmiling and lively.

Of the Sincere and Upright Perſon.

HIs face of the middle ſize, his cheeks are plump, and temples full; his voice neither deep nor ſharp.

Of the Flatterer.

HE hath a little face, a ſerene and extended brow, moving his body to and fro as he walks, his eyes different, and ſmall.

Of the Envious.

THeir ey-brows are down-caſt even to the cheeks, their face flat, their ears long and narrow, their cheeks thin or full, far diſtan[•] from the eyes, of a pale complexion; the mouth wide; have long ſharp white and ſtrong teeth, a delicate voice; are ſharp and weak of ſpeech; have ſhort arms, and hollow eyes.

Of the Irreligious or Impious.

THeir temples are hollow, their ey-brows joyned together and hairy, their mouth [•]ery wide, their teeth long, ſharp, white and [•]trong; their eyes hollow, little or great, and [•]ill of motion, ſparkling as if they were angry, opening themſelves very wide, piercing, and ſwell'd round about.

Of the Merciful.

THey are comely, of a fair complexion, their eyes are plump, and their noſe-thrils a great diſtance upwards, always weeping; they [•]ove Women, and do procreate children; are very much inclin'd to love, have ever a tenacious memory; are ingenious and witty; their ey-brows are directly ſtraight; have a long or cloudy brow, and the ey-brows caſt down.

Of Gameſters.

THey have thick, ſtraight and black hair, a thick beard, hairy temples, a plump ſparkling and clear eye, large, reddiſh, and looking upwards.

Of the Talkative Perſon.

HE is well-ſhap'd, his ears are large and ſtraight, his noſe is ſtraight, or big in the middle, growing narrow at the top; he is long cheekt; his complexion is of a honey-colour; he breathes as if he had run a race; his chin is long, his throat rough, his hands ſlender and bent; his fingers ſlender and thin, and his ſides ſwell'd.

Of the Heroique Perſon.

HIs head is well-proportion'd, rather big then little, of an exact roundneſs, advanced before and behind; the forehead ſquare, between ſmooth and wrinkled; large radiant eyes under a ſparkling brow, of a leaden colour; a ſharp look, the ears deep percive, and well made, advanced, quick of hearing; his lips ſoft, and coloured; his mouth rather large then little: his voice and mirth moderate; his ſpeech grave, his hair inclining to a flaxen colour; his complexion clear and a little ruddy, his hands are alwayes of a big and large ſize.

FINIS.

Books newly printed for William Crooke, at the Green dragon without Temple-Barr.

• 1. PRaxis Curiae Admiralitatis Angliae. Auct: Fr: Clerke. 1667. Price bound 1 s.
• 2. A weekes work; ſhewing the whole Duty of a Chriſtian: laying down in ſeven particular heads, for the Practiſe of the ſeven days in the weeke: what prayer is, how to uſe it profitably; wherein is ſhewed the true nature, power and effect of Vocall and Mentall prayer, &c. 1668. Price bound 18.6 d.
• 2. Touchſtone-Proofe, and the Touchſtone it ſelf tryed by the Teſt and Ballance of the Sanctuary: in anſwer to a Booke intituled, The Touchſtone of the Reformed Goſpell. By T. W. 1668. Price 6 d.
• 4. Articles of peace betwixt France and Spaine. 1668. Price 2 d.
• 5. Hugonis Grotii Baptizatorum puerorum Inſtitutio alternis interrogationibus & reſponſionibus: cui adjicitur Graeca ejuſdem Metaphraſ. Chr. Waſe; quibus acceſſit praxis in Graecam Metaphraſin cum Graecis Teſtimoniis ex ſacra pagina, & Indice Locupletiſſimo. 1668. Price bound 2 s.
• 6. The compleat Meaſurer: or, a new and exact way of Menſuration, by which may be meaſured both ſuperficies and ſolids in a more plain and eaſy way than ever extant: whereby you may find out the content of all ſuperficies and ſolids in whole numbers and fractions, by the help o[•] Multiplication, without Diviſion: by Thomas Hammond. 1669. Price bound 1 s.
• 7. Sir Hen. Blounts Voyage into the Levant is newly reprinted: the Price bound 1 s.

Marginal notes

1. Joel c. 2. ↩
2. Act. c. 2. ↩
3. Cato. ↩
4. The name of a Priſon in Paris. ↩
5. Gen. 40. ↩
6. Gen. 41. ↩
7. Gen. 28. ↩
8. St. Math. ch. 1. ↩
9. St. Math. ch. 2. ↩