Incipit liber primus de celo et mundo Arnoldi. Deus unus est omnium creator misericors et iustus. Postquam in eius nomine completus est sermo de libris philosophorum per ordinem textus sub eisdem verbis abreviatis a me, Arnoldo Saxone, numeroque centum et nonaginta exceptis libris medicinalibus, ut facilius in componendis libris auctoritates sic paterent, nunc ergo sicut prius utilitati communi subserviens propter deum, ut sit omnibus mobilis affluentie rerum contemptus, future felicitatis appetitus, in bonis actibus mentis illustratio; quorum primo nihil honestius, secundo nihil felicius, tertio nihil efficacius iudicandum, propter hoc quidem librum vobis composui sub eisdem verbis et eodem textu philosophorum cum demonstratione librorum, quorum innitor auctoritatibus singulorum. Hic liber est distintus in quinque libros, cuius titulus est: De celo et mundo, in quo de materia celi et mundi et eorum contentis modernorum omnium philosophorum a prima causa rerum omnium gradatim per infferiorum causarum ordines usque ad terre centrum singulorum sententias ordinavi, et si que earum obscure videntur vel eronee, sane per expositores Algazelem vel Rasy vel Calcidium intellectui referatur, ut ex diversa philosophorum materia ac singulorum opinionibus maxime valent vel valeant animi perlegentium sub brevibus habundare.

God is the merciful and just creator of all things. This discourse on the books of the philosophers has been completed in his name, abbreviated by me, Arnold the Saxon, in the order of the texts with the same words, being in number one hundred and ninety except the medicinal books, so that the authorities may more easily appear in the composition of the books. Now therefore as before serving the common good for God's sake, that there may be in all cases a contempt of worldly things, an appetite for future happiness, an enlightenment of the mind in good deeds, in the first of which there is nothing more honorable, in the second nothing more successful, in the third nothing more efficaciously to judge. For this very reason I have composed a book for you with the same words and the same text as the philosophers with the explanation of the books, for which I rely on the authorities of each. This book is divided into five parts. The title of the first is "On heaven and the world", which is about the matter of heaven and the world and their contents, taken from all the modern philosophers, from the first cause of all things, step by step through the orders of the lower causes down to the center of the earth, and if any of them seem obscure or erroneous, I of course referred to the understanding by the expositors of al-Ghazali or Rasi or Chalcidius, so that from the different material of the philosophers and the opinions of each one, so the minds of those who read it are most effectively able to understand.

In libro de dietis universalibus Ysaac: Animalia tribus modis dividuntur, sunt enim animalia terrestria, alia aerea, alia aquatica. In eodem Ysac: Que componuntur ex materia, cui gravia dominantur duo elementa, inde illa fiunt, que in terra sunt stabilia, sicut arbores et herbe. Que vero ex materia, cui principantur ambo levia, fiunt inde mobilia et motu localia, sicut animalia a loco in locum mobilia. In eodem Ysac: Que autem ex materia, cui equaliter quatuor elementa dominantur, id est, gravia et levia commixta, fiunt animalia ad movendum dura, sicut testudines et similia. Que enim fiunt animalium de materia, cui dominantur superiora levium et extrema, leviora sunt et subtiliora; volantia et aerem inhabitantia. In eodem Ysac: Que vero de materia, cui levium insunt media, erunt inde mediocriter moventia, et sunt animalia ambulantia. Que vero de materia fiunt, cui superiora principitantur gravium extrema et levium inferiora, inhabitant aquasa et flumina, et sunt natalia, quibus dominaturb aqua. In libro metheororum Aristoteles: In terra atque aqua animalia solum modo sunt, in aere et in igne non sunt, quoniam corporum materia plus hoc. In eodem Aristoteles: Atque animalia innascuntur putrefactis eo, quod disgregans calor naturalis, cum sit, constare facit disgregata. In libro de anima Aristoteles: Ytalis opinatus est omnia esse plana. De hiis hic habent quasdam oppiniones, propter quam causam in aere aut in igne confit anima. Non facit animal in mixtis autem, et in hiis melior esse videtur. In libro de spermate Galienus: Anima cum gravatur a natura corporis, vadit ad quatuor elementa, inde ad substantias inanimatas, unde ipsum nutrimentum fit, inde ad arbores, et de arboribus ad bestias, de bestiis ad hominem, quemadmodum aqua cum dividitur in partes, que postea reducuntur in hominem, quod bonus et purus si fuerit, anima redit in celum clara.

In the book on diet in general by Isaac: Animals are divided into three kinds, for some are terrestrial animals, some aerial, and some aquatic. In the same Isaac: All are composed of matter, and the two elements are dominated by the heavy ones, from which those things are made which are stable on the earth, like trees and grass. But from matter which is dominated by both the light elements, they become mobile and local in motion, just as animals move from place to place. In the same Isaac: But from matter which is equally dominated by the four elements, that is, heavy and light mixed together, animals are made that are hard to move, such as turtles and the like. For those which are made of animal matter, which is dominated by the superior light elements and the extremes, are lighter and finer; flying and inhabiting the air. In the same Isaac: But of matter, in which there are moderately light elements, they will be moderately moving, and such are the walking animals. But those which are made of matter at the the upper end of the heavy ones and the lower end of the light ones, inhabit the waters and rivers, and are native to those dominated by water. In the Book of Meteorology by Aristotle: Animals exist only of earth and water, but of air and fire they do not exist, since the matter of bodies is more than this. In the same Aristotle: And animals are born rotten because the disintegrating heat of nature, when it is present, makes matter appear disintegrated. In the book on the soul by Aristotle: Ytalis opined that all things are flat. Of these they have certain opinions, that the cause of which the soul rests in air or in fire. But the animal does not do in the mixed ones, and in these it seems to be better. In the book on sperm by Galen: The soul, when burdened by the nature of the body, is in the four elements, thence to inanimate substances, whence the nourishment itself is made, thence to trees, and from trees to beasts, from beasts to man, as water is divided into parts, which afterwards are brought back into man, because if he is good and pure, the soul returns to heaven bright.

Postquam completus est a me, Arnoldo Saxone, liber de celo et mundo, in quo a prima rerum omnium causa per inferioruma causarum ordines usque ad terre centrum de celo et mundo et eorum contentis modernorum philosophorum omnium sententias demonstravi, verum in materia magis simplici tam corpus quam animum fatigatum laboribus recrearem, librum de naturis animalium iam compossui, cum diversitate plurima, que a virtute universali vel secundum naturam est singulis animalibus atributa, in quo sub eisdem verbis et eodem textu philosophorum et demonstratione librorum sub singulis eius libris ipsorum sententias ordinavi. Nam primus de homine, secundus de quadrupedibus, tertius de avibus, quartus de piscibus, quintus de reptilibus, in quinque librise sic distinctis.

After I, Arnold the Saxon, had completed the book on the heavens and the world, in which from the first cause of all things through the lower orders of causes down to the center of the earth, I showed the opinions of all the modern philosophers about the heavens and the world, and their contents, I have composed a book on the natures of animals, with the greatest diversity, which is attributed to each animal by universal power or according to nature, in which under the same words and the same text as the philosophers and the same explanation of the books, in the same order. For the first is about man, the second about quadrupeds, the third about birds, the fourth about fish, the fifth about reptiles, so in five books they are distinguished.

In libro vegetabilium Aristoteles: Sunt animalia, que sexu carent femineo. Et sunt, que nont generant. Sunt que motum non habent. Et sunt quedam diversorum colorum. Et sunt, que faciunt prolem sibi dissimilem. Et sunt, que non crescunt. Quid ergo est principium vite animalis? In libro de spermate Galenus: Brutorum animalium sperma non sic mutatur secundum horarum ordinem et planetarum [et] signorum opera, sed tum ex prima ei inducta proprietate omnia unius complexionis sunt. In eodem Galenus: Quod adeo fluxum et inconvertibile est sperma eorum, ut nuncquam omnino, sed aliquando mutari contingat, quod in hominibus econtra est. In libro de coitu Constantinus: Omne animal agreste furibundum est, antequam coeat. Postquam coegerit, magis fit domesticum. In libro de animalibus Aristoteles: Quodlibet animal habet vocem propriam, ad quam clamat se tempore coitus, sicut caper, porci, et arietes et oves potantes aquam salsam anteriore ante coitum, Et oves senes si moventur ad coitum aliquo tempore determinato, est significatio bonitatis in eo. Et si in illo tempore excitentur iuvenes oves ad coitum, est significatio pestis super oves in illo anno. In eodem Aristoteles: Et quando vace impregnantur et faciunt multos filios, est significatio, secundum quam putant homines, quod in yeme erit magna pluvia. Et si acciderit tonitra vis, et remanserit una ovium, et fuerit impregnata, abortiet. In eodem Aristoteles: Et quod est quoddam flumen, a quo si potaverit grex ovium, post potum facit colores agnorum nigros et aliud albos. Et flumen, quod dicitur ascamidarem, facit rubeos. In eodem Aristoteles: Quod si impregnantur oves aut capre in loco contra impetum venti septentrionalis, nascentur mares, et si in meridionalem, femine. In eodem Aristoteles: Si fuerint vene sub lingua ovis albe, faciet filium album, et nigre, nigros. Et si duorum colorum, duorum colorum fiet, et si rubee, rubeum. In eodem Aristoteles: Et quadrupedia generantur animalia, pipedia vero non generantur animalia preter hominem. Et quodlibet animal quadrupes habens multas fissuras in pedibus, ut canis, leo, lupus, vulpes, generat filios cecos. In libro de animalibus Iorach: Lupi tantum decem dies in anno servant in complemento suo coitus. Et contra ventum intendit cum catulorum suorum preda. Et habet animal lynxa et mustela antem loco vulve, per quam partus eius egreditur. Et concipit per os et tantum semel. Virtute medicaminis fetum suum a morte resuscitat. In eodem Iorach: Pantera cum concipit et partum senserit, locum conceptus sui destruit, et partum emittit. Nec amplius quam semel concipit propter continuum fluxum spermatis ex eo. Ursus mas secundum modum hominis coit, non bestiarum. Et veretur mas feminam gravidam. Et informes fetus gignit ut carnis massam, et lambit eam triginta diebus usque ad complementum membrorum. Tunc vivificatur, et sic trinis latens est mensibus. In eodem Iorach: Elephantes prius mandragoram comedunt, ut concipiunt. Extranee coeuntes tantum semel in anno pariunt. Et partum suum in desertis locis conservant propter nacisim et draconem, qui, dum invenit ipsum, subito interficit. Et dum semel ceciderint, non amplius resurgent, cum senuerint elefantes, si non minimus elefans sublevaverit ipsum. eodem Iorach: Animal tygris ymagine sphere decipitur, cui dum immoratur et esse putat, catuli eius ab eo elongantur. Catuli leene, no viter geniti, per tres dies dormiunt et manent imobiles, quodum leo rugit super ipsos et resuscitat. Et apertis oculis quasi vigilantibus dormit leo. Et super semitam suam et vestigia terram cauda sua spargit usque ad antrum suum, solicitus nimium de se et catulis suis, ne tollantur ab eo. In libro de animalibus Aristoteles: Iena quinque vel sex, deinde quatuor, deinde tres, deinde duos, quousque perveniatur ad unum, quando cibus transit eis in sperma. Et cum parit femina cervarum, comedit subito se cum divam, antequam cadat supra terram. In eodem Aristoteles: Equa impregnata, si olefecerit candelam extinctam, abortiet. Et ex mulis non generatur aliud. Et filius, qui est ex asino et equa, non convenit generationi. In eodem Aristoteles: Infructuositas autem invenitur in capris et ovibus plus quam in aliis. Et quod animalia habentia scotularis sunt paucorum filiorum. Et animalia fiscorum pedum multe fissure sunt multorum filiorum, In eodem Aristoteles: Et omne animal habens fissuras multas in pedibus est multorum filiorum et multi spermatis. Et quod animalia magni corporis sunt parve generationis, et parvi corporis multe.

In the book De vegetabilibus by Aristotle: There are animals that lack the female sex. And there are those that do not give birth. There are those that have no movement. And there are some of different colors. And there are those that produce offspring unlike themselves. And there are those that do not grow. What then is the principle of animal life? In the book on sperm by Galen: The sperm of brute animals is not changed according to the order of the hours and the work of the planets and the signs, but from the first property introduced into it all are of one composition. In the same Galen: Their sperm is so fluid and unconvertible, that it is never completely changed, but sometimes it happens to be changed, which is the opposite in humans. In Constantine's book on copulation: Every animal in the wild is furious before it copulates, and after it becomes more domestic. In the book De animalibus by Aristotle: Every animal has its own voice, with which it cries out at the time of copulation, as goats, pigs, rams and sheep drink salt water before copulation. And if the old sheep move to copulate at a certain time, there is a sign of goodness in it. And if at that time the young sheep are excited to mate, it is a sign of a plague upon the sheep in that year. In the same Aristotle: And when they become pregnant and produce many children, it means, according to people's opinion, that there will be a lot of rain in the future. And if there is thunder, and she remains with the flock of sheep and is impregnated, she will miscarry. In the same Aristotle: And there is a certain river, from which if a flock of sheep has drunk, after drinking it makes the colors of some lambs black and others white. And water of the river which is called ascamidare, makes them red. In the same Aristotle: But if sheep or goats are impregnated in the north wind, males will be born, and if in the south wind, females. In the same Aristotle: If there is a white vein under the tongue of a sheep, it will produce a white child, and if a black vein, a black one. And if it is of two colors, the lamb will have of two colors, and if it is red, red. In the same Aristotle: And four-footed animals are born, but no two-footed animals are born except man. And every four-footed animal having many clefts in its feet, such as a dog, a lion, a wolf, or a fox, produce offspring that are blind at birth. In the book on animals by Jorach: Wolves only spend ten days a year in their mating season. And he aimed against the wind with the prey of his cubs [?]. And the lynx and weasel have a vulva in the front through which the birth comes out. And she conceives by mouth and only once. By the power of the medicine she resurrects her fetus from death. In the same Jorach: When a panther conceives and gives the birth, the place of its conception is destroyed as it sends forth the birth. She does not conceive more than once because of the continuous flow of sperm from him. A male bear copulates after the manner of man, not of beasts. And the male is afraid of a pregnant female. And the female bear gives birth to an unformed child like a mass of flesh, and she licks it for thirty days until its limbs are complete. Then she wakes, after being hidden for three months. In the same Jorach: Elephants first eat mandrakes in order to conceive. They only give birth once a year. And they give birth in deserted places because of the serpent and the dragon, who, when he finds the child, quickly kills it. And when an elephant has fallen he is not be able rise again; the old elephants can not help him stand, but the youngest elephant lifts him up. In the same Jorach: The tiger is deceived by her image in a sphere, and when she stops because she thinks it is her cub, her cubs are taken away from her. Lion cubs sleep and remain motionless for three days after birth, then a lion roars over them and wakes them up. And the lion sleeps with his eyes open as if it is always watching. And over his path and footprints he scatters the ground with his tail as far as his cave, for he is anxious about himself and his cubs, lest they should be taken away from him. In the book on animals, Aristotle says: Lions give birth to five or six cubs, then four, then three, then two, until they reach one, when the food passes to them in the sperm [?]. And when the doe gives birth, she quickly eats the afterbirth before it falls to the ground. In the same Aristotle: If a pregnant mare smells an extinguished candle, she will miscarry. And from mules nothing else is born. And the foal which is born of an ass and a mare cannot reproduce. In the same Aristotle: But unfruitfulness is found in goats and sheep more than in others. And animals having a scotularis [?] have few children. And the animals that have many clefts in the feet have many children. In the same Aristotle: And every animal having many clefts in the feet has many children and much sperm. And animals of a large body have few children, and those of a small body have many.

In libro de animalibus Aristoteles: Omne animal quadrupes generans animal non movet mandibulum utramque superius et inferius et in latus. Animalia vero ruminantia sunt illa, que non habent dentes in utraque parte, sicut vacce et capre et oves. In eodem Aristoteles: Et si inungantur vacce oleo et pice, valet contra dolorem pedum et contra nocumentum nivis. Et vacce diligunt bibere aquam claram. Et equus diligit turbidam bibere sicut camelus. In eodem Aristoteles: Et si quis finderit corium taurium, et suflaverit in ipsum, et post dat ei ad comedendum, impinguabitur. Et oves impinguantur bibendo aquam. In eodem Aristoteles: Dicunt divinatores, quod animalia, cum dividuntur inter se, significant prelium, et quando secuntur ad se invicem, erit pax. Et pugna bestiarum non est nisi propter cibum et mansionem. In libro de animalibus lorach: Locuste mutuo se comedunt. Nam quod robustius et fortius est alio, ipsum devorat. Et cum flat ventus australis, generatur ex eo. Et cum flat septemtrio, moritur. Et sval, id est vulpes, insidatur avibus, et capit eas, cum propter venationem prede sue cadunt super ipsam velut mortuam, ut se reficiant ex ea. In eodem Iorach: Animal castor aquaticum est et terestre. Et quod fortius est, ex eo magis debilia sibi in servitutem redit, et labore et morsu testiculos et eorum folles precidit, ut levior in fugam evertatur. Et animalia onagri testiculos suos morsibus lacerant, ut eiciant eas propter assessas, que oriuntur. Sed ante fugam occultant eas matres eorum, ne provocantur ab eis et se ipsos castrent. In eodem Iorach: Animal anopolos cornibus suis arbores resecans. Cum vero virgulta minuta resecare voluerit, involvitur cornibus, et clamo re proditur, et a venatoribus interficitur. In omni saltu et casu a montibus animalia, que ibices dicuntur, cum fugiunt a venatoribus, tantum cornibus suis sustentantur et se iuvant. Et pantera, quando esurit et tunc satiatur preda, dormit per triduum, et cum evigilat, rugit. Et odor suavis exanhelitus eius sentitur. Hunc cum animalia quedam senserunt, accedunt. Ipse vero capit ea et devorat. Solus vero draco hunc fugit, et maxime timet, et amens efficitur. In eodem Iorach: Animal hiena occultatur et vescitur in sepulcris mortuorum, aliquando masculus, aliquando femina. Et humanas voces utitur, et sic allicit canes, et eos devorat. In eodem Iorach: Ursus masculus, ante complementum natorum amens, ita sompnum incidit, ut nec excitari possit. Et hoc evenit primis diebus quatuordecim. Et cum sauciatus fuerit, ex contractu herbe femus vulnera sua sanat. In eodem Iorach: Cervus gustu et odore serpentis sanitatem recuperat et iuventutem. Et cauda virus colligit, et ore suo haurit aquam, et spuit spum [in] serpentes et colubres, et flatu suo occidit eos. Et diptamno minuuntur cervi. Non remanet sagitta in eis, quin ipsam eiciant. In libro de animalibus Aristoteles: Cervi si castrentur ante vel post ortum cornium, non crescunt plus, et non eiciunt sua cornua. Et cervi ullius nuncquam invenitur cornu sinistrum, quoniam abscondunt ipsum. In eodem Aristoteles: Cervus sequitur hominis cantum, quoniam delectatur. Omnia cornua animalium sunt vacua preter cervi, qui mutat ea omni anno, nisi castretur. In eodem Aristoteles: Et omne animal fisi pedis multe fissure non habet cornua. Et nuncquam animal habens duo cornua est non fisse ungule in quolibet peduum, sicut assinus indicus. Et quando animal habet unum cornu, erit in medio capitis. In eodem Aristoteles: Quoniam in Creta capre, quando percirciuntur silvestres per sagitam, querunt polleum cervinum et comedunt, ut extrahant sagitam a corpore. In libro viatici Constantinus: Si capre quadraginta diebus ex huius vascis tamarisci biberint vel comederint, non habebunt splenem. In libro de simplici medicina Serapion: Galenus: vidi, inquit, capras lingentes frontes tamarisci, et inveni eas sine splene. Quas vero vidi legentes serpentes pelle deposita et post albescentes minus senescere. In libro de animalibus Aristoteles: Homo tantum et equus inter omnia animalia albi coloris est in senectute. Et omne animal cum procedit in etate, nigrescunt dentes, equo vero e contrario autem albescunt. In eodem Aristoteles: Et illa, que sunt multorum dentium, sunt longe vite in pluribus. Illa vero, que sunt paucorum dentium separatorum, sunt brevis vite. Et que non cibantur animalia aut quorum nata non querit cibum convenientem, non moriuntur. In eodem Aristoteles: Formice semper ambulant una via, et non deponunt suum cibum, et laborant apud complementum lune. In libro de animalibus Iorach: Gliris animal se occultans in pulvere et caverna, inimicum formicis circumvolvens eas pilis capit et comedit. For micaleon animal formicis insidiatur. Cum sunt in labore conservando alimentum suum, interficit ipsas et nuttritur ab eis. In eodem Iorach: Plurima animalia, sicut animal gliris tempore hyeme non movetur, et sicut mortuus non videtur, nec comedit. Tempore vero estatis repit et movet se contra estum solis. Animal talpa nec instrumentum occulorum nec vissum extra se habet, sed habet oculos sub pelle. Nutritur radicibus herbarum, et ex eis eficitur per hyemem. Et cum pervenit ad lucem solis et aerem, tunc moritur. Cum effoditur ex terra, si contra impetum venti effoditur, tunc sentit, qui ipsum effodit, et se occultat in In eodem: Animal ericius nunc septentrionalem ventum, [ nunc] meridionalem in antro sibi nociturum obstruit. Fructus coligit cum spinis deorsum. Si quid autem ex eo cibo ceciderit, reciduum totum a se reicit, ac revertitur, ut spinas suas repleat sicut prius. Hunc lupus timet et fugit. Et animalis gliris forma est sicut lupi. Lapis autem ligurius, ab ipsius urina distilata, spattio septem dierum generatur. In eodem Iorach: Animal onager tempore equinoctiali per horas duodecim diei et similiter noctis vociferatur, et terit terram pedibus, et fodit eam, et situm et fugam provocat tunc. Ryncteron sive unicornis idem est animal. Hoc suo cornu elephantes interficit. Huius fortitudo tanta est, ut a venatoribus superari non possit. Sed cum telum senserit, hoc animal sola virginis presentia [superatur]. ad cuius gremium tunc fugit, se prosternit, et sic vincitur, ab eis cito domatur. Camelus onerosus, et coloris eius permutatio fit ex diversitate coloris exterioris. Et puras aquas fugit et turbidas bibet. In eodem Iorach: Est animal leontophthonus. Quod si caro vel sanguis huius animalis pulvere aspergitur, et ex eo cibo leo gustaverit, moritur statim. In libro de animalibus Aristoteles: Natura posuit leomannum in anterioribus quadrupedibus pedes anteriores et ex eis, quod semper ante ponit pedem dextrum, ut leo et camelus arabicus. Et quedam animalia mingunt ad posterius, ut leo et camelus. In eodem Aristoteles: Omnis femina mingit ad posterius. Femine sunt debiliores maribus, preter ursum et leopardum. Et omnes femine animalium sunt subtilioris et acutioris vocis quam masculi preter vaccam. In eodem Aristoteles: Et nullum animal habens squamas aut plumas aut cortices habet vesicam omnino preter cortucam marinam et silvestrem. Animal habens dentes in utraque mandibula habet ventrem parvum. In eodem Aristoteles: Et quando animalia castrantur in iuventute, efficiuntur maiora. Si castrentur post perfectionem, non aucmentantur. In eodem Aristoteles: Elefantibus autem nocet ventus, et non accidit eis alia infirmitas. Et quod accidunt equis omnes infirmitates accidentes hominibus et similiter ovibus. Et quod habet amplam caudam, magis patitur hyemem, quam habet caudam longam. In eodem Aristoteles: Et omnia animalia anervolosa moriuntur, cum caput eorum inungitur oleo, et ponuntur contra solem. Supra librum de sensu et sensato Algazel: Maxime movetur secundum sensum visum lux animal. Nam visu suo solidas res penetrat. Et si advenit ei res transparens, cito excecatur ab eo. In eodem Algazel: Et quod moventur maxime ex odoribus inter omnia animalia canis, aquila, et vultur, et animal zori. Quando sentiunt odoratum vulturis, tunc pugnant cum eo. In libro de animalibus Aristoteles: Est animal, quod dicitur foca, quod semper est in uno loco. Semper pugnat ita, quod mas pugnat cum femina, quousque unus interficit alium et eicit ipsum. In eodem Aristoteles: Lupus profert voces humanas, et sic deludit pastores et canis, et sic comedit pecora. Et lupus, quamvis sit pervigil, timet et fugit ignem. Et cumque exeunt lupi a cavernis, comedunt prius draganteam et mastigant linguam ad acuendum dentes. In eodem Aristoteles: Dentes soli non modo inter alia ossa crescunt, dum remanet animal. Et ossa fuerunt creata propter saltum corporis mollis. Et ossa leonis precipue sunt dura magis ossibus aliorum animalium. Et propter hoc, quando colliditur unum os leonis cum alio, emicat ignis. In eodem Aristoteles: Lana ovis, quam comedit lupus post tonsionem, pannus alius recipit pediculos, Et in omnibus animalibus unges et cornua et pili et huius erunt excute, et propter hoc mutantur in colorem secundum mutationes coloris cutis. In eodem Aristoteles: Caude serpentum et laterarum crescunt, postquam absice sunt, et pili crescunt et ungues a radice cum absciduntur, penne autem non.

In the book on animals of Aristotle: Every animal that is born with four legs does not move its mandible both above and below and to the side. But the ruminant animals are those which do not have teeth on both sides, such as cows and goats and sheep. In the same Aristotle: And if a cow is anointed with oil and pitch, it is protected against pain in the feet and against injury from snow. And cows love to drink clear water. And the horse loves to drink muddy water like the camel. In the same Aristotle: And if anyone splits the skin of a bull, and blows on it, and then gives it to eat, he will be affected [?]. And the sheep are affected by drinking water. In the same Aristotle: The soothsayers say that when animals are divided among themselves, they signify war, and when they follow each other, there will be peace. And the fighting of beasts is only for food and shelter. In the book on animals of Jorach: Locusts [or lobsters] eat each other. For what is stronger and more powerful than another devours it. And when the southerly wind blows, it is generated from it. And with the north wind, it dies. And the sval, that is, the fox, lies in wait for the birds and catches them, because when the birds are hunting for prey they land on the fox thinking it is dead, that they may feed on it. In the same Jorach: The beaver is an aquatic and terrestrial animal. And the stronger ones take the weaker ones into servitude, and with labor and with bites he cuts off his testicles, so to be lighter when be driven to flight. And the onager leader tears a male foal's testicles with his bites, in order to cast them out so they will not challenge the him. But after their birth their mothers hide them, lest he should be provoked by them, and castrate them. In the same Jorach: An antelope can cut down trees with its horns, but when he wants to cut down the small bushes, he is trapped by his horns in the bushes, and when he cries out he is betrayed, and is killed by the hunters. When the animals which are called ibex flee from hunters, in every leap and fall from the mountains they support themselves and help themselves only by their horns. And the panther, when he is hungry and then sated with his prey, sleeps for three days, and when he wakes up, he roars. And the sweet smell of his breath is sensed by other animals and they approach him. But he himself seizes them and devours them. Only the dragon flees, and he is most afraid, and becomes mad. In in the same Jorach: The hyena is hidden and feeds in the graves of the dead, and is sometimes male, sometimes female. And he uses human voices, and thus attracts dogs, and devours them. In the same Jorach: A male bear, mad before the completion of his birthing, falls into such a sleep that he can not be awakened. And this happens in the first fourteen days. And when he had been wounded, he healed his wounds with a herb. In the same Jorach: The stag recovers health and youth by the taste and smell of the snake. And the stag collects the venom, and draws water with its mouth, and spits foam into snakes and serpents, and kills them with its breath. And the deer are healed by dittany; an arrow will not remain in them when they eat the herb. In Aristotle's book on animals: If stags are castrated before or after the growth of their horns, they do not grow any more, and they do not shed their horns. And the left horn of any deer is never found, because they hide it. In the same Aristotle: The deer follows man's song, because it delights in music. The horns of all animals are empty except for the deer, which changes them every year, unless it is castrated. In the same Aristotle: And every animal that has many clefts in its foot does not have horns. And there is never an animal that has two horns that does not have a cloven hoof on each of its feet, like the Indian ass. And when an animal has one horn, it will be in the middle of the head. In the same Aristotle: For in Crete, when the wild goats are pierced with an arrow, they cry out for the venison [or hair of the stag?] and eat it, in order to extract the arrow from the body. In the book of the Viaticus of Constantine: If a goat drinks or eats from a tamarisk vessel for forty days, they will not have a spleen. In the book on simple medicine called Serapion by Galen: I saw, he says, goats licking the front of the tamarisk, and I found them without a spleen. But what I have seen in reading, snakes with their skin laid down and after turning white grow less old. In Aristotle's book on animals: Only man and the horse among all animals are white in old age. And when every animal advances in age, its teeth turn black, but in the case of a horse, on the contrary, they become white. In the same Aristotle: And those which are of many teeth are by far the most numerous. Those, however, which are of a few separate teeth are short-lived. And those animals which are not fed, or whose birth does not demand suitable food, do not die. In the same Aristotle: Ants always walk one way, and do not lay down their food, and work at the waning of the moon. In the book on animals of Jorach: The dormouse, the enemy of ants, hiding itself in the dust of a cave, catches them with its hair and eats them. The ant-lion lies in wait for the ants. When they are busy preserving their food, it kills them and is nourished by them. In the same Jorach: Most animals, like the dormouse, do not move in winter, and do not seem dead, nor do they eat. At the time of summer it crawls and moves to be alone. The mole has neither external eyes nor vision outside itself, but it has eyes under the skin. It is nourished by the roots of plants, and from them it lives during the winter. And when it reaches the light of the sun and the air, then it dies. The hedgehog blocks the entrance of its cave against the north wind, and then the south wind. He gathers fruit on his spines, but if any of that food falls, he rejects all the remainder from himself, and returns to fill his spines as before. The wolf is afraid of this and runs away. And the shape of the beast is like that of wolves. And the Ligurian stone, distilled from his own urine, is generated in the space of seven days. In the same Jorach:At the time of the equinox the onager roars for twelve hours of the day and likewise of the night, and rubs the ground with its feet and digs in it, and is provoked at that time. The rhinoceros and the unicorn are the same animal. It kills elephants with its horn. Its strength is so great that it cannot be overcome by hunters, but this animal is overcome by the mere presence of a virgin, to whose bosom he then flees, prostrates himself, and is thus overcome, and is quickly tamed. Camel burdensome, and the change of its color takes place from the diversity of the exterior color [?]. And it shuns pure waters and drinks muddy water. In the same Jorach: There is an animal called leontophone, and if the flesh or blood of this animal is sprinkled on the dust, and the lion tastes of it as food, it dies immediately. In Aristotle's book on animals: Nature placed leomannum [?] on the front feet of quadrupeds; the lion and the Arabian camel always move the right foot first. And some animals move the rear first, such as the lion and the camel [? meaning uncertain]. In the same Aristotle: Every woman urinates posteriorly. Females are weaker than males, except for the bear and the leopard. And all the female animals have a finer and higher voice than the male, except the cow. In the same Aristotle: And no animal that has scales or feathers or shells has a bladder at all except the marine and wild shells. An animal having teeth in both jaws has a small stomach. In the same Aristotle: And when animals are castrated in their youth, they become larger. If castrated after adulthood, they are not increased. In the same Aristotle: The wind hurts elephants, and no other infirmity befalls them. And horses suffer all the infirmities that happen to men, and similarly do sheep. And if it has a broad tail, it endures the winter better than if it has a long tail. In the same Aristotle: And all animals die when their heads are anointed with oil, and they are placed against the sun. In the book on sense and sensibility by al-Ghazali: The light animals are most moved according to the sense of sight. For with his sight he penetrates solid things. And if a transparent thing comes to him, he will quickly be blinded. In the same al-Ghazali: The dog, the eagle, and the vulture, and the animal of the zorit [?] are among all animals the most moved by odors. When they smell the scent of vultures, then they fight with them. In his book on animals, Aristotle says: There is an animal called a seal, which is always in one place. He always fights in this way, as a male fights with a female, until one kills the other and drives it away. In the same Aristotle: The wolf utters human voices, and thus deceives shepherds and dogs, and thus eats cattle. And the wolf, although he is on the alert, fears and flees from the fire. And when the wolves come out of their dens, they first eat the dregs [? draganteam] and chew their tongue to sharpen their teeth. In the same Aristotle: Teeth do not only grow between other bones, while the animal remains. And the bones were created because of the jump of the soft body. And the bones of the lion are especially hard, more than the bones of other animals. And for this reason, when one lion's mouth collides with another, fire flashes. In the same Aristotle: The wool of a sheep, which the wolf eats after shearing, another cloth receives lice [?]. And in all animals claws and horns and hair will be shed, and for this reason they change in color according to the changes in the color of the skin. In the same Aristotle: The tail of the serpent and the sides grow after they have been cut off, and the hairs and the nails grow after they are cut off at the root, but not feathers.

In libro de animalibus Aristoteles: Tempore omni enim animalium generantium animal in coitu est matus quam ovantium. Et femine ovantium secuntur marem tempore luxurie et coitus. Tempore partus quidam mas sequitur feminam et transglutit ova. Et vie ovi sunt sicut vie embrionis, que sunt in matrice. In libro de dietis particularibus Isaac: Ova hoc sunt animalibus volatilibus, quod sanguis et sperma sunt animalibus ambulantibus. In eodem Isaac: Sicut enim sanguis et sperma materia sunt et nutrimentum ambulantiumb animalium, sic ova materia sunt [et] nutrimentum volatilium. In libro de animalibus Aristoteles: Quando tonitrua veniunt in hora cubationis, corrumpunt ova. Et quando duo spermata fuerint distincta per telam, generabuntur duo pulli, in quorum creatione non erit membrum superfluum. Si vero duo spermata continuentur inter eos, tunc generabitur ex eis pullus monstruossus habens unum caput et unum corpus et quatuor pedes et quatuor alas. In eodem Aristoteles: Et omnia ova avium habent duos cortices. Et si frigus accidit avibus et alia occasio et abortiant, erunt ova sanguinei coloris. Ova vero longa acuti capitis producunt mares. Rotunda vero et habentia loco acuminis rotundum producunt feminas. Et ova, quando ponuntur in terra, calefiunt per se, id est, complentur ut egypto, quoniam in illo loco aperuunt terram et ponunt ea in stercore. eodem Aristoteles: Quedam animalia vel aves coeunt elevate ut grues. Et femina multocies saltat feminam cum non fuerit mas. Et facit hoc cum oscula sicut masculi, sed non eiciunt semen. Et ex illo coitu faciunt ova non pullificantia. Et ista ova sunt ova venti. Et aves, que comedunt carnem, non ovant nisi semel in anno. In eodem Aristoteles: Aves uncorum ungium sunt paucorum ovorum preter cochade nec multi coitus. Et cibus transcit in creationem ovorum. Et aquila ovat tria ova et eicit tertium. Et avis agrestis coit et ovat semel in anno, preter hyrundines, que ovant bis. In eodem Aristoteles; Et columbe ovant decies in anno. Et galline multum ovantes cito moriuntur. In libro de animalibus Iorach: Per os concipit corvus, et per inferiora eius egrediuntur ova. Avis lucinia cum cubat ova sua et fovet, suavissime modulatur. Avis vero alcion marittima in medio hyemis cubat ova, et fit tunc maris tranquillitas. In eodem Iorach: Et zuriuspacio masculus cum invenerit ova sua, corrumpit ea. Et femina eius occultat ea et conservat. Avis pedach, id est, perdix ovis alterius incubat et fovet et negligit sua. Et cum pullificant pulli, propriam vocem matris apprehendunt, et cognoscunt eam, et secundam reliquunt et revertuntur ad primam. In eodem Iorach: Strutto intendit ad stellam, que dicitur virgula, et non prius ovat nisi primo cum viderit ipsam. Et tunc reicit a se ova sua, nec fovet ea, sed contra solem ex calore pulveris et arene vivificantur et pullificant. Et hec odit pullos suos, que et ferrum digerit. In eodem Iorach: Avis pellicanus vel onocrotulus a pulis suis ceditur, et tunc ipsos interficit, et per tres dies plangit eos, et se ipsam lacerat et sugit anime sanguinem pectoris sui, et fundit super eos, et fovet, et vivificantur. In eodem Iorach: Avis orene, id est corvi, prius albi, non cognoscuntur a parentibus suis, ante[quam] compleatur nigrido in eis. Clamant ergo post patres continue ita, ut generetur humiditas et spuma in ore ipsorum. [Si] circum supersederint musce et cynifes, ut se reficiant, capiunt eas, et cibantur ab eis. In eodem Iorach; Quando venantur corvi, ut se cibent et pullos suos, comedunt oculos animalium et post tum eis extrahunt cerebrum, et comedunt ipsum. In eodem Iorach: Dum impingantur pulli vulturis ex puncturis et percussione alarum, pater removet pingedinem ab eis, et de longe multum tam viva quam mortua odoratu sunt, sentit cadavera, ne volatu deficiant, propter hoc macerantur, et sui semen in se recipiunt absque coitu vultures, et pullificant ab eo. Avis parachdolosa, immunda, odit pullos suos, et masculum in masculus consurgit. In libro de animalibus Aristoteles: Principium creationis pulli est ab ugine et cibus eius a vitello. Et quando transierunt decem dies, invenitur eius caput super crus eius dextrum, et supra mirat, et eius ale supra capud. In eodem Aristoteles: Et haralez facit suum nidum de stercore hominis. Et cum mas columbarum vult eicere filios a nidis, coit cum eis in femine virentum. Non associantur alieni mari, nisi uni soli. Et quod accidit serpentibus, illud accidit pullis hyrundinum, ut si quis perforaverit oculum et excecaverit, iterum revertitur visus. In eodem Aristoteles: Animal, quod dicitur almachez, id est, aquilla, est acuti visus valde, et cogit filios suos aspicere solem, antequam habeant alas completas, et vertit eos ad aspectum solis. Et si oculus alicuius lacrimatur, ante alium interficit ipsum. Et aquilla non redit ad superfluitatem venationis sue, nisi aquillorum pullorum comedant de superfluitate eius, quam relinquit. In eodem Aristoteles: In avibus uncorum ungium transit superfluitas malas et plumas et unges et maxime pullorum, quare citius multiplicantur eorum penne. Et omnes aves uncorum ungium cum viderint pullos suos post se volacre, percusiunt illos, et eiciunt eos a nidis. Et quando pulli fiunt completi, non sunt solliciti super ipsos preter achac. In eodem Aristoteles: Et pulli lalachc cibant patres ac matres, sicut prius cibantur ab eis. In libro de animalibus Iorach: Aquilla solicita de pullorum suorum cibo ponit amasticum in nido suo, et fugat ab eis venenum. Turtur pullos suos foliis squille cooperit, et sic lupos ab eis fugat. In eodem Iorach: Et aves meropes soliciti de pullis suis valde. Cum parentes sui senescunt et volare nequeunt, fovent et alunt eos, quodam vivunt. In eodem Iorach: Aves upupe maximo affectu pullos suos alunt. Qui cum agnoscunt seniores suos volatu et visu deficere, tunc deplumant eos, et sub alis suis fovent, et nutriunt, et anhelant super occulos ipsorum, donec multiplicentur penne et volent et videant sicut prius, cura humana morantes stercora. Avis ybis alveum suum rostro purgans a serpentibus et aliis, et quod gravissimum ex eo, hoc pullis suis prebet. In eodem Iorach: Avis meri nidificant in arboribus insulle rebech iuxta mare. Et cum ovant matres, fovent ipsa, quousque pullificant. Recedunt ergo parentes, nec amplius sunt solliciti de eis ad portandum cibum. Repunt ergo pulli per ramos arboris, et cibum suum trahunt ab eis et ramis, quibus cum rostris primo adheserint. Non evelluntur ab eis, nisi post complementum alarum. Et tunc movent alas suas et cadunt. Et si quid ad terram cecidit, non ad aquam, hoc moritur.

In the book on animals by Aristotle: For at every season of the animals that breed, the animal in copulation is older than the one that ovulates. And the ovulating female follows the male in the season of lust and copulation. At the time of birth, a male follows the female and swallows the eggs. And the life of the egg is like the life of the embryo which is in the womb. In the book on diet in particular by Isaac: Eggs are to flying animals what blood and sperm are to walking animals. In the same Isaac: For as blood and sperm are matter and nourishment of walking animals, so eggs are matter and nourishment of birds. In the book on animals Aristotle: When the thunder comes in the hour of laying, it spoils the eggs. And when the two spermatozoa have been separated in the egg, two chicks will be born, in the creation of which no member will be superfluous. But if two spermatozoa continue between them, then a monstrous chick will be born from them, having one head and one body and four feet and four wings. In the same Aristotle: And all the eggs of birds have two shells. And if cold causes the the birds to abort, the eggs will be blood-colored. Male birds are produced from long, pointed eggs. But round and pointed eggs produce females. And the eggs, when they are laid in the earth, are heated by it, that is, they are completed as in Egypt, because in that place they open up the earth and lay eggs in dung. in the same Aristotle: Some animals or birds gather together to mate, such as cranes. And sometimes a female mates with a female when there is no male. And she does this with kisses like the males, but they do not produce sperm. And from that union they produce infertile eggs. And these eggs are the eggs of the wind. And the birds that eat flesh do not lay eggs except once a year. In the same Aristotle: The birds of prey have clutches of few eggs and do not copulate frequently. And food passes into the creation of the eggs. And the eagle lays three eggs and throws out the third. And wild birds gather together and lay their eggs once a year, except the swallows, which lay their eggs twice. In the same Aristotle; And doves lay eggs ten times in a year. And hens that lay many eggs soon die. In Jorach's book on animals: A raven conceives through its mouth, and the eggs come out through its lower parts. The nightingale, when she lays her eggs and nurtures them, sings very sweetly. But the kingfisher lays its eggs in the middle of winter, and then the sea is calm. In the same Jorach: And the male zuriuspacio [?], when he finds his eggs, destroys them. And his wife hides them and preserves them. A walking bird, that is, a partridge incubates and nurtures another's eggs and neglects its own. And when the chicks hatch, they hear their own mother's voice, and recognize it, and leave the false one, and they return to the first. In the same Jorach: Ostrich watches for the star which is called Virgilia, and does not lay her eggs until the first time she sees it. And then she rejects her eggs, and does not nurture them, but leaves them the sun, and from the heat of the dust and sand, they are quickened and hatch. And this one hates her chicks, and can digest iron. In the same Jorach: A pelican or onocrotulus bird is given up by its chicks, and then it kills them and mourns for them for three days, and it tears itself and sucks the soul's blood from its breast, and pours it on them, and it warms them, and they are revived. In the same Jorach: Birds of color, that is, crows, being at first white when hatched, are not recognized by their parents, before the blackness is completed in them. Therefore they cry continually after their fathers in such a way that moisture and foam are generated in their mouths. If flies and gnats stay around, to refresh themselves the chicks catch them and are fed by them. In the same Jorach ; When ravens are hunted, in order to feed themselves and their young, they first eat the eyes of animals, and after that they take out the brain, and eat it. In the same Jorach: The vulture father removes the fat from the chicks with the beating of his wings. From afar they have smelled a great deal, both alive and dead, and he senses the corpses. Lest they should fail in flight, for this reason they are softened [?]. Vultures receive their seed in themselves without copulation, and so produce chicks. A parachdolous [?] is a filthy and deceitful bird that hates its chicks, and mates male to male. In the book on animals of Aristotle: The principle of the creation of the hen is from the fire and its food from the calf [?]. And when ten days have passed, his top was found on his right leg [?], and above it was a miracle, and his food was above his head [?]. In the same Aristotle: And the haralez [hoopoe] makes its nest out of human dung. And the male dove wants to drive the children from the nest, so he can mate with the female. They are not associated with strangers from the sea, except only one [?]. And what happens to snakes, also happens to young swallows, so that if someone pierces the eye and it becomes blind, the sight returns again. In the same Aristotle: The animal which is called almache, that is, an eagle, is very keen-sighted, and forces its children to look at the sun before they are fledged, and turns them to look at the sun. And if any chick's eyes produce tears, he kills it. And the eagle does not return to the remainder of its catch, unless the young eagles eat of its surplus, which it leaves behind. In the same Aristotle: In birds of prey, the superfluity of feathers and claws, and especially of the chicks, passes through the excess of claws [?], and therefore their feathers multiply more quickly. And all the birds of prey, when they see their young flying after them, strike them, and drive them from their nests. And when the chicks are full grown, the adults are not concerned with feeding them. In the same Aristotle: And fathers and mothers feed the chicks, as they were fed by them before. In the book on animals of Jorach: The eagle, concerned about the food of its young, puts amastik [?] in its nest and drives away the poison from them. A turtledove covers its chicks with leaves, and thus drives wolves away from them. In the same Jorach: And the birds of prey are very worried about their young. When their parents grow old and cannot fly, they cherish and feed them, they live a certain life. In the same Jorach: Hoopoes feed their young with great affection. When the chicks see that their elders are failing in flight and sight, then they pluck them, and they shelter them under their wings, and nourish them, and breathe over their eyes, until they grow new feathers and fly and see as before, but human care dwells in dung. The bird, clearing its nest with its beak from snakes and other things, gives this to its chicks, which is the heaviest of it. In the same Jorach: Birds nest in the trees of the rebech [?] island near the sea. And when the mothers lay eggs, they themselves cherish them as long as they brood. Then the parents go away, and no longer care about them to provide food. The chicks therefore crawl along the branches of the tree, and draw their food from them and from the branches to which they first attached their beaks. They are not torn from them until after the completion of the wings. And then they move their wings and fall. And if any fall to the ground and not to the water, it dies [probably referring to the barnacle goose].

In libro de animalibus Iorach: Quando penne aquillarum senescunt et ebetatur visus eius, ter supernum ascendens visum suum et alas acuit contra solem, et totiens descendens se mergit in fonte semoch, et rostrum suum ad petram acuit. Sic tribus vicibus redit visus eius et plume et rostrum. Et cum quarto hoc atemptaverit, tunc moritur. In eodem Iorach: Cumbit milvus, cum a nido egreditur. In complemento alarum eius magnas aves venatur. Et cum fortior sit, magis debiles capit. In complemento vero suarum virium venatur muscas et culices et lumbricos terestres. Et tunc fame moritur. In libro de animalibus Aristoteles: Vultur venatur a meridie usque ad noctem, et a tempore ortus solis usque ad tempus illud quiescit. Et quando senescit, oblongatur rostrum eius superius, et acuitur in fine, et moritur fame. Et vultur pugnat cum horodio, et volat super ipsum, et cum depugnat ipsum, moritur. In eodem Aristoteles: Et corvus niger est amicus vulpis. Et propter hoc pugnat corvus cum aszeloni et iuvat vulpem. Et animal, quod dicitur franzec, habet proprium, quoniam in maiore parte comedit oculos avium. In eodem Aristoteles: Aves, que habent uncos unges, non possibile est, ut sint cum aliquibus scociorum suorum. Et sic similiter accidit multis generibus piscium. Et omnes aves uncorum ungium non manent supra lapides nisi medico tempore, quoniam durities lapidum nocet incurvationi ungium. In eodem Aristoleles: Et aves habentes uncos unges non potant aquam, Et tempora pluviosa nocent avibus, quoniam non umantur multo potu. In eodem Aristoteles: Et omnes aves uncorum ungium sunt brevioris colli, grosse et longe lingue. Et si avis fuerit longi cruris, erit longi colli, et si curti, curti. Et aves non habent nisi duos pedes tantum, quoniam habent duas alas loco pedum anteriorum. In eodem Aristoteles: Aves, que ex rapina vivunt, quia earum vene fellis obstruuntur, inunguntur earum extremitates, nisi earum colla propellitur, et albescunt egestiones. Et animal uncorum ungium acuti visus valde, quoniam videt cibum suum a loco remoto valde. Et brevioris vite sunt in pluribus. In eodem Aristoteles: Et universaliter masculi avium vivunt plus quam femine. Et masculi passerum non vivunt nisi uno anno tantum. In libro de animalibus Iorach: Nulli avium magis accidit caducus [morbus] preterquam passeri et coturnici et hiis, qui comedunt iusquiamum. Et avis caradruis avertit se ab eo infirmo, qui moriturus est, et letus applaudit ei, si est victurus. In eodem Iorach: Est locus, ubi interiit Memnon, a quo, dum ibi multiplicantur aves mennonides, per biduum quiesscunt apud sepulcrum eius, et leti sibi invicem applaudent Tertia vero die pugnant, et rostris et alis et ungibus se invicem perimunt. Et avis dyameda, cum viderit sibi similes et amicos, applaudit eis. Quos vero ignotos viderit, contendit cum eis. In eodem lorach: Sicut avis mergus tempestatem maris fugit, sic lagus in tempestate letatur et ludit. Et grues super se tenent vigilias, et pedes lapidibus gravant, et sepe sibi applaudent, ut anime sompnum coherceant, ne venentur. Et cum turbine venti se ingerunt, propellunt. In eodem Iorach: Bubo nocticorax nocte venatur cadavera in solitudine et sepulcris. Et sentit ea, antequam intereant. Et aves emerie nocte volantes illuminant aerem propter naturam pennarum suarum, que in tenebris magis lucent quam in lumine. Et sic produntur et capiuntur. In eodem Iorach: Aleon princeps avium. Et non est aliqua avium et bestiarum omnium, que, cum viderit eam, [ non ] exterrita a cadat in terram. Leones cum aliis bestiis omnibus, quas sequitur, rostro et aliis et ungibus interficit. In eodem: Avis fenis, cum senuerit quingentorum annorum spascio, rapitur contra solem, cum fruttice libani secum apportato se exurit, et cadit in terram, et fit cinis, et fit inde vermis tethith, post idem fit masa carnis, et post die nona fit perfecta membris et virtutibus omnibus sicut prius. In eodem Iorach: Avis herach, id est, ardea, quando magis petit altiora, significat, quod in illo loco magna erit pluvia. Et dum motus vicinatur terre, significatur ex eo aeris serenitas. Et propter hoc accendit nubes. Nam si humectabit eum pluvia, vel infirmabitur vel morietur. Avis olor in dulci modulatione minime delectatur. Sed cum suavissime 26 a modulatur, significat tunc, quod morti sue magis vicinatur. In libro de animalibus Aristoteles: Apes non generantur ex coitu nec ex duobus generibus coeuntibus nec ex apibus. Quedam animalium regit rex, et erunt obedientia illi, sicut grues et apes. Quedam non habent regem, ut formice. In eodem Aristoteles: Apes non sedent super fetitum aut mali saporis et odoris. Et manent in cavernis in diebus magni frigoris. Et non comedunt de preparato cibo aliquid. Et apes non venantur omnino, sed operantur, et deponunt cibum. Et cibus earum est vilis. In eodem Aristoteles: Apes incipiunt prius facere domos et ossa, in quibus apes, deinde faciunt domos, in quibus stant reges. Quando rex ipsarum nequit volare, tunc ferunt ipsum turba apum. Vel si moritur, morientur et ipse. Et intendit flores diversos, nec dimittit unum florem et vadit ad alium, sed colligit ex uno, quo indiget ad alimentare. In eodem Aristoteles; Sed quod si rector fuerit vivus, mares erunt in una parte. Et si fuerit mortuus, mares erunt intus in domibus cum feminis. Mares vero carent aculeis. Et cum solitarii sunt, ocupant plures domos domibus apum. Et femina rectoris est dupla ad apem. In eodem Aristoteles: Si aggregatio residua vadit ad alium regem, et dimittit suum regem, et vadit ad regem, possidentem plus quam. Et si rex, quem dimiserunt, sequitur eas, interficiunt eum. In eodem Aristoteles: Quedam vero apes ordinantur ad opera diversa, quoniam quedam dicunt flores, 26b et alie modificant teram, et alie adducunt aquam. Et quandocunque apes pungunt, moriuntur, quoniam non potest aculeus eius exire, nisi exierit suum intestinum. Et rectores apum nuncquam pungunt. In eodem Aristoteles: Et si aliqua apis moritur in alvari, extrahunt eam residue. Et hoc animal multum mundum plus quam alia animalia. Et propter hoc eicit suum stercus volando. Et fetidus olor vel odor gravat eas, et similiter odor dulcis. In eodem Aristoteles: Et apes extrahunt otiosas inter eas. Et noccit avibus propinquare avibus. Similiter et vaspis non congregant vaspe. Flores, nec cibantur ex eis sicut apes, sed cibus eorum est in maiori parte in carne. Et propter hoc manent circa stercus, et deprehendunt muscas magnas. In eodem Aristoteles: Musce et apes et huius non faciunt strepitum nisi volando. In libro de sompno et vigilia Aristoteles: Ideo et bombentia videntur, ut apes, vaspes et musce, quod allata cum moventur a tucione spiritus offendentis ad sucessionem forme catallorum.

In the book of the animals of Jorach: When the feathers of the eagle grow old and his sight becomes dull, he ascends three times into the sky and sharpens his sight and wings in the sun, and when he descends he immerses himself in the spring of semoch [?], and sharpens his beak on a rock. Thus his sight returns three times, and his feathers and beak are rejuvenated as well. And if he attempts this for a fourth time, then he dies. In the same Jorach: The kite sleeps when it comes out of the nest [?]. In the power of its wings, it hunts large birds. And when it is stronger, it takes more from the weak. But in the failing [?] of its powers it hunts flies and gnats and worms, but then it dies of hunger. Aristotle in his book on animals: The vulture hunts from noon until night, and from the time of sunrise until that time it rests. And when it grows old, its beak becomes lengthened and sharpened at the end, and it dies of hunger. And the vulture fights with the eagle, and flies over him, and when he fights him, he dies. In the same Aristotle: And the black raven is the friend of the fox. And for this reason the raven fights with the merlin and helps the fox. And the animal which is called franzec [?], has its own characteristic, since it eats for the most part the eyes of birds. In the same Aristotle: It is not possible for birds that have claws to be with some of their own kind. And so it is with many kinds of fish. And all the birds with claws do not perch on stones except for healing purposes, because the hardness of the stone injures the curving of the claws. In the same Aristotele: And birds having curved beaks cannot drink water, and rainy seasons are harmful to birds, because they do not drink much water. In the same Aristotle: And all birds with hooked beaks have short necks and a large and long tongue. And if the bird is long-legged, it will be long-necked, and if short, short. And birds have only two feet, since they have two wings instead of the front feet. In the same Aristotle: Birds of prey, because their veins are obstructed, their extremities are spread out, and unless their necks are pushed out, their throats turn white. And the animal's eyes are very sharp, because it sees its food from a very distant place. And they are shorter-lived in most cases. In the same Aristotle: And generally male birds live longer than females. And male sparrows live only one year. In the book on animals of Jorach: No bird is more affected by disease than the sparrow and the quail, and those that eat the sweet fruit [?]. And the caladrius bird turns away from the sick man who is about to die, and the bird regards him if he is going to live. In the same Jorach: In place where Memnon perished memnonides birds multiply, they rest for two days at his tomb and tell of each other's fates. And the dyomeda bird, when he sees those like him and his friends, welcomes them. But those whom he sees as unknown, he attacks them. In the same Jorach: As a diving bird flees the tempest of the sea, so the gull flies and plays in the storm. And cranes keep watch over the flock, and weigh their feet with stones, and encourage themselves frequently, that they may not fall asleep in case enemies come. And when a whirlwind overtakes them, they are driven away. In the same Jorach: The night owl hunts corpses at night in the desert and in the tombs. And he senses them before they die. And birds flying in the night light up the air because of the nature of their feathers, which shine more in the dark than in the light. And so they are betrayed and captured. In the same Jorach: Alerion is the prince of birds. And there is not one of all the birds and beasts that, when it sees her, does not fall to the ground in terror. She kills the lions with all the other beasts which she follows, with her beak and other things, and with her claws. In the same Jorach: A phoenix, when it has grown old in the space of five hundred years, flies up to the sun, and when it has brought with it the fruit of Lebanon, it burns itself, and falls to the ground, and becomes ashes, and thence becomes a worm Tethith [?], and then it becomes a mass of flesh, and after the ninth day it becomes perfect in all limbs and powers as before. In the same Jorach: When the herach bird, that is the heron, flies high it signifies that there will be heavy rain in that place. And when its movement is close to the earth, it signifies that the air will remain calm. And so the crane flies above the clouds, for if the rain wets him, he will either become weak or die. The swan is pleased with a sweet melody. But when it sings very sweetly, it signifies then that it is about to die. In Aristotle's book on animals: Bees are not born from copulation, nor from two species coming together, nor from bees. A king rules some animals, and they will obey him, like cranes and bees. Some do not have a king, like ants. In the same Aristotle: Bees do not stay near a bad taste or smell. And they remain in the hives during the days of great cold. And they do not eat any prepared food. And the bees do not hunt at all, but work and lay down food. And their food is cheap. In the same Aristotle: The bees first begin to make houses and in which they live, they make houses in which the kings stand. When the king of them is unable to fly, then the bees are in turmoil. Or if he dies, they will also die. And they each tend to different flowers, and do not let go of one flower and go to another, but gathers from one that he needs to feed. In the same Aristotle; But if the ruler is alive, the males will be on one side. And if he is dead, the males will be inside the houses with the females. Males, however, lack stings. And when they are solitary, they occupy several residences within the bee hives. And the king's wife is twice as big as him. In the same Aristotle: If most of the swarm goes to another king, and dismisses their own king, and goes to the king possessing more, then if the king they left follows them, they kill him. In the same Aristotle: Some bees, indeed, are directed to different works, some go to flowers, and others work the earth, and others bring water. And whenever a bee stings, it dies, because its sting cannot come out unless its intestine comes out. And bee drones never sting. In the same Aristotle: And if any bee dies in the hive, they take it out, and this animal much more than other animals. And because of this he throws his dung out of the hive. And a fetid smell or odor burdens them, and likewise a sweet smell. In the same Aristotle: And the bees reject the idle among them. As it is harmful form birds to approach birds, in the same way, wasps do not gather with other wasps. They are not fed from flowers like bees, but their food is for the most part flesh. And for this reason they remain abroad around the dung, and they catch large flies. In the same Aristotle: Flies and bees and wasps make no noise except by flying. In the book on sleep and wakefulness by Aristotle: Therefore bees, wasps, and flies seem to be buzzing, which is caused by the movement of air by their wings.

In libro de animalibus Aristoteles: Accidit de generibus quorundam piscium ovantium, quoniam, quando femina ovat, subito mas sequitur ova, et eicit sperma super ipsa. Et omne, quod tangitur spermate ex ovis, eicit piscis. Ex ea, que non tanguntur ex spermate, non pullificabunt. In eodem Aristoteles: Ex masculo erit primus motus, ex femina materia. Et omnes pisces habentes cortices ovant. Et non inveniuntur ova ex piscibus nisi in eis, qui coeunt. Et forte inveniuntur sine coitu. Et crementum omnium ovantium piscium maris et festinum et velox et materie parvorum. In eodem Aristoteles: Quidam pisces generantur per se et sine ovis et sine coitu, et quidam a limo, et quidam ab aere, et quidam per putrefactionem, que est super aquas. In eodem Aristoteles: Et piscis abaerem, quod parit, quando flat ventus ab aerena. Et quidam piscis, qui dicitur fustare, non generatur per coitum, sed a limo. In eodem Aristoteles: Et cancer parvus generatur ex terra et limo. Intrat loca vacua testarum aliorum animalium. Et nuncquam inveniebatur piscis, qui facit coitum cum pisce alterius generis. In libro de animalibus Iorach: Piscis effymeron sine coitu nascitur. Et cum vixerit per tres horas diei, tunc moritur. Piscis murena non a suo simili, sed a serpente sibilo concipit, nec quid gignit serpenti simile, sed sibi. Et pisces elich [per] noctes a egrediuntur aquam, et in terra ex rore matutino semen concipiunt et pariunt. Et quod in decremento lune semper vacue manent eorum conche. In eodem Iorach: Cetus vel aspedo, cum sperma proicit in coitu suo cum femina, quod superfluit ex ipso spermate, supernatat aque, et colligitur ambra. In hoc pisce magis terrestritas quam aquea natura dominat. Nam quando senescit, colligit supra se radices fruticis et arbuste et herbarum, que crescunt super ipsum et multiplicantur. In eodem Iorach: Est piscis mylago. Cum vollant eius pulli, est signo super tempestatem maris. Et mugilis piscis, nisi gravidus fuerit, cum sencerit piscatorum retia, volatu suo evadit ea. Pisces, qui dicuntur corvi, cum pullificant, voce sua produntur, quia semper grunditus proferunt, et sic capiuntur. In eodem Iorach: Gladius piscis rostro suo piscatorum naves et aliorum penetrat et mergit, cum furit in coitu. Nec minus sirene dulci modulatione lacivorum oculos sompno premunt. Sic naves mergunt, et homines interficiunt. Et est alia belua, coitu furibunda, pennis contra naves contundens, quousque deficit. In eodem Iorach: Sicut piscis achandes sollicitus de pullis suis navibus maris aderet, et fiunt imobiles naves omnino propter ipsum. In eodem Iorach: Est piscis australiscartice. Cum oriuntur et commiscentur pisces, tunc occidunt pleyades. Et cum non apparent isti pisces, tunc oriuntur pleyades. Et est piscis adfech, cuius semene si comederit homo, cadunt radices pillorum eius. Piscis milvus, qui est gravidus, visum hominis stupefacit et obfuscat. Et in luxuriam provocat in eo, qui videt ipsum, In eodem Iorach: Sunt pisces stinti. Quos si comederit homo, aucmentabitur in eo sperma. Et luxuriam provocat, et replet instrumenta coitus. In libro de animalibus Aristoteles: Nullus modus piscium habet testiculos, nec aliquod genus serpentum, nec aliquod genus carens pedibus. Et omnia animalia ovantia non habent mamillas aut lac, ut pisces et aves. Et delfin et corave habent lac, et lactant fettus, et cibant eos, dum sint parvi. In eodem Aristoteles: Et omnes pisces nutriunt pullos suos preter ranas. Et omnes pisces cibantur a suis pullis, cum pervenit tempus sue pullulationis. Et femine piscium sunt longiores masculis, quando femine deprehenduntur, et sunt dure carnis plus quam masculi. In eodem Aristoteles: Omnes modi piscium sunt mares, eorum femine meliores, et femine sunt duriores maribus. Et omnes pisces apud principium impregnationis sunt boni.

In the book on animals by Aristotle: In the species of certain fish that spawn, after the female spawns, the male quickly follows the eggs and throws sperm on them. And everything that is touched by the sperm from the eggs produces fish. From those that are not touched by the sperm, they will not be fertilized. In the same Aristotle: From the male will be the first movement [primus motus, spirit], from the female matter. And all the fishes that have shells produce eggs. And eggs are produced only in fish that mate, though perhaps they are produced without intercourse. And the growth of all the spawning fishes of the sea is swift, and of little matter. In the same Aristotle: Some fish are generated by themselves and without eggs and without copulation, and some from mud, and some from air, and some by the putrefaction which comes from above the waters. In the same Aristotle: And there are fish that spawn when the wind blows from the air. And a certain kind of fish, which is called fustare [?], is not generated by copulation, but from slime. In the same Aristotle: And a small crab is generated from earth and mud. It enters the empty shells of other animals. And never was a fish found that copulates with a fish of another kind. In the book on animals of Jorach: The day-fish is born without copulation. And when he has lived for three hours in a day, then he dies. The moray fish conceives not from its own kind, but from the hissing serpent, nor does it bring forth anything resembling a serpent, but alike to itself. And the elich [?] fish comes out of the water at night, and on the earth from the morning dew they conceive and give birth. And in the waning of the moon their shell always remains empty. In the same Jorach: When the whale [cetus] or the aspedo, casts sperm in his intercourse with a female, what overflows from the sperm itself, floats in the water, and is collected as amber. In this fish, a terrestrial rather than an aquatic nature dominates. For when he grows old, he collects on his back the roots of bushes and shrubs and herbs, which grow upon him and multiply. In the same Jorach: When the fish called millago flies over the water, it is a sign of a storm at sea. And the mullet fish, when it has broken the nets of the fishermen, escapes by its flight, unless it is pregnant. When the fish that is called sea-ram flies, they are betrayed by their voice, because they always utter a grunt, and are thus caught. In the same Jorach: The swordfish with its beak penetrates and sinks the ships of the fishermen and others, when it rages during mating. The sweet melody of the siren causes sailors to close their eyes in sleep, and thus they sink ships and kill men. And there is another beast, furious during mating, that beats its feathers against ships, until the ship fails. In the same Jorach: The echeneis clings to the ships of the sea and the ships become completely motionless because of it. In the same Jorach: There are fish called australis that gather together when the Pleiades decline, and do not appear again until the Pleiades rise. And if a man eats the seed of a fish called adfech [?], his hair will fall out at the roots. A sea-kite [? piscis milvus] that is pregnant stuns and obscures the sight of man, and provokes lust in those who see him. in the same Jorach: There are fish of the sea called stinti [?]; if a man eats them, the sperm will increase in him. And it provokes lust, and fills the instruments of intercourse. In Aristotle's book on animals: No kind of fish has testicles, nor any kind of snake, nor any kind of animal that lacks feet. And no animals that lay eggs have breasts or milk, such as fish and birds. And the dolphin and the corave [?] have milk, and suckle their young, and feed them while they are small. In the same Aristotle: And all fishes nourish their young before rana [?]. And all the fish feed their young, when the time of their brooding has arrived. And female fishes are longer than the males, and when the females are caught, they are found to be usually more fleshy than the male. In the same Aristotle: In all the kinds of fish in the sea, their females are better, and females are hardier than males. And all fish before impregnation are good [as food].

In libro de animalibus Iorach: Qui est piscis, qui nominatur rahas. Et est iste piscis stupefaciens, quia, cum portatur in rete, pervenit stupor eius ad manum, qua portatur. Et iste piscis occultatur in harena et luto. Et venatur totum, quod appropinquat ei ex piscibus, quia stupefacit ipsos, et non possunt moveri, ipse ergo consequitur et comedit eos. In eodem Iorach: Piscis fastech cum coartat in ore suo aquam, fit dulcis ex eo. Pisces ergo minores secuntur ipsum in os ipsius. Ille vero sic capit eos [et] deglutit. In eodem Iorach: Belua piscis est utriusque sexus. De faucibus suis aquam respirat cum vapore odorifero. Et hic, cum tempuc cibandi negligit. Pisces vero, cum vaporem sentiunt, secuntur ipsam, et intrant fauces ipsius. Ipse vero continue sic cibatur ab eis. In eodem Iorach: Piscis murin sugit humiditatem ex piscibus, quos consequitur, quodum vivunt. Et quando moriuntur, non amplius ex eis nutritur. Et cancri [ut] semper adversantur ostreis. Nam cum apertam viderint concham ostree, lapidibus et harena implent eam, et excludunt osteram et devorant, et locum eiectis lapidibus occupant et se includunt. In eodem Iorach: Piscis fidinich, id est delefin, si comederit uncquam homo ex hoc pisce, qui si post in mare reicitur, morsus sentiunt. Et propter hoc isti pisces, si comederita ex eis, a morsibus aliorum piscium ipsum salvant et ad terram rostris eum propellunt. Et cum videtur saltus istorum piscium, est signo in mari, quod, erit tempestas magna. Et ludunt, cum musicorum instrumenta audiunt, et secuntur ea. In eodem lorach: Est et genus delefini, quod cum acumine et aculeo sui dorsi obviat coquodrillo, et ipsum interficit. Et quod ydris animal est aquaticum et volatile, involutum luto fluminis Nili, insidiatur coquodrillo, et ipso dormiente per os eius ingreditur, et corrodit eius ventrem, et sic interficit ipsum, et postea per meatus eius egreditur salvus. In eodem Iorach: Est piscis serpentinus, levin vel leviathan, qui piscis aspedo, id est ceto, frequenter insidiatur. Et pugnat cum eo. Et omnes pisces maris, qui pugnam vident inter ipsos, subito. ad caudam ceti confluunt. Et si cetus devictus fuerit ab eo, morientur et ipsi statim. Nam quos eius cauda ferit, mox deglutiet. Quod si superari non poterit cetus, tunc levin a faucibus suis fetidissimum odorem cum aqua emittit. Cetus econtraria vero aquam haurit et respuit, et fetidum odorem repellit, et sic se et suos defendit et salvat. In eodem Iorach: Piscis abren hora tempestatis maris natos suos in ventre salvat, et post tempestatem evomit eos. In libro de animalibus Aristoteles: Sepe inflat ventrem suum piscis, qui dicitur abavie, et eicit ab eo alios pisces, quando venter eius pervenit ad os. Et non habet stomachum. Et delfin habet fel. Et omne genus piscium et omne quadrupes et omne ovans habet auriculas, sed habet mas auditus. In libro de anima Aristoteles: Multa autem animalia non habent vocem, ut, que sunt sine sanguine, pisces, propter hoc sine voce esse, non enim habent guttur. In libro de animalibus Aristoteles: et carabo cibatur stercore et luto. Et omnes pisces in maiori parte comedunt carnem. Et comedunt pisces se preter fastaleonem. Et inveniuntur quedam habentia dentes in utraque parte ruminantia, sicut pisces et mures. In eodem Aristoteles: Pisces autem et aves movent superius et inferius mandibulem tantum. Et genus piscium est imperfectus in membris exterioribus. Et pisces habent squa- mas loco plume. In eodem Aristoteles: Quidam pisces impugnantur vento septentrionali, et quidam meridionali. Et pisces longi impugnantur septentrionali, et pisces ampli cum meridionali. Et omnes pisces lapidioli sunt pinges. In eodem Aristoteles: Et aqua pluvie convenit omnibus testei corei preter corroaz. Et quod possuerit piscem istum in loco, in quo decurit aqua pluvie, et gustaverit ex ea, morietur illa die. Et quidam pisces ut fastareos et ralaoz et marinoz, nocet eis pluvia, quoniam cecat illos, cum fuerit multa. In eodem Aristoteles: Piscis habens lapidem in capite, nocet ei hyems, sicut harenn, labeoz, sarbie. Et nón appuit infirmitas pestilentialis in piscibus, sicut in hominibus et in aliis omnibus et animalibus quadrupedibus. In libro de proprietatibus elementorum Aristoteles: Quando proicitur iusquiamum in lacunisa et fluminibus, accidit piscibus ebrietas ita, quod volunt saltare.

In the book on animals of Jorach: There is a fish called rahas [? possibly torpedo]. And this fish is stuns, because when it is carried in the net, its shock reaches the hand by which it is carried. And this fish hides in the sand and mud. And he hunts all fish that come near him, and he stuns them so they cannot move; therefore he pursues and eats them. In the same Jorach: When the fish fastech [whale] gathers water in its mouth, the water becomes sweet. The smaller fish then follow him into his mouth, and he seizes and swallows them. In the same Jorach: The whale is a fish of both sexes. From his throat he breathes water with a scented vapor. And here, he neglects to feed. But the fishes, when they sense the smell, follow it and enter its mouth, and thus he is continually fed by them. In the same Jorach: The sea-mouse [pisces murin] sucks moisture from the fish which it follows, while they are alive. And when they die, he is no longer nourished by them. Crabs are always opposed to oysters. For when they see the shell of an oyster open, they fill it with stones and sand so the oyster cannot close it, and then they devour it. In the same Jorach: Piscis fidinich, that is, the dolphins, know if a man has ever eaten them, and if he falls into the sea, they attack him. And for this reason these fish, if the man has never eaten from them, save him from the bites of other fish, and push him to the shore with their beaks. And when the multitude of these fish is seen, it is a sign that there will be a great storm. And they play when they hear the instruments of the musicians, and follow them. In the same Jorach: There is also a kind of dolphin that with its sharp back cuts the crocodile, and kills it. And the hydrus is an aquatic and flying animal, and covering itself in the mud of the river Nile, it ambushes the crocodile, and while it is asleep it enters through its mouth, and eats away at its belly, and thus kills it, and afterwards escapes safely through its passages. In the same Jorach: There is a serpentine fish, a levin or leviathan [possibly octopus], which is often ambushed by the fish, that is, the whale. And he fights with him. And all the fish of the sea who see the fight quickly flock to the whale's tail. And if the whale is defeated by its enemy, the other fish will also die immediately. For those whom his tail strikes, he will soon swallow. But if the whale cannot be overcome, then the levin emits from his jaws a very foul odor with the water. A whale, on the other hand, sucks in water and spits it out, and repels the foul smell, and thus defends and saves himself and his family. In the same Jorach: Fish at the hour of the storm of the sea save their babies in their belly, and when the storm ends spits them out. In the book on animals, Aristotle says: A fish which is called abavie [?] inflates its belly, and drives other fish from it when its belly reaches its mouth. And he has no stomach. And the dolphin has a gall. And every kind of fish and every quadruped and every bird has ears, but the male has better hearing. Aristotle in his book on the soul: Many animals do not have a voice, such as fish, which are without blood, for this reason they are without a voice, for they do not have a throat. In the book on animals Aristotle: and the lobster feeds on dung and mud. And all fish for the most part eat flesh, except for the mullet. And some are found having teeth on both sides that chew the cud, like fish and rats. In the same Aristotle: But fish and birds only move their mandibles above and below. And the genus of fish is imperfect in the external members. And fish have scales instead of feathers. In the same Aristotle: Some fish are harmed by the north wind, and some by the south. And long fish are harmed by the north wind, and wide fish by the south. And all the stone fish are colored. In the same Aristotle: And rain water is suitable for all the fish except for the corroaz [?]. And he who has caught that fish in a place where rain water flows, and has tasted of it, shall die on that day. And some fishes, such as the mullet and the ralaz and the marinoz, are harmed by the rain, because it blinds them when there is a lot of it. In the same Aristotle: The winter hurts fish having a stone in their head, like harenn, labeoz, and sarbie. And pestilential infirmity is not found in fish, as in men and in all other and four-footed animals. In the book on the properties of the elements, Aristotle says: When a fish is thrown into lakes and rivers, it happens that the fish become so drunk that they want to dance.

In libro de animalibus Aristoteles: Semper sunt serpentes ad invicem in coitu. Et non habent testiculos nec virgam. Et omnia genera serpentium faciunt ova. Et quando ova serpentium sunt disposita secundum aciem in matrice propter suam longitudinem. In eodem Aristoteles: In ovantibus vero et generantibus vermes femina est maior, ut in lacertis et ranis et serpentibus et araneis. Et non venatur aranea muscas, quousque reparet, quod ruptum est de textura. Et femina parit et venatur. Et quedam vivunt ex venatione piscium. Et principium crementi vermium erit ex superiori et cibus ex inferiori. In eodem Aristoteles: Et vermes, qui generantur ex animalibus, cibantur prius, deinde non recipiunt cibum, sed remanent imobiles sicut, qui dicuntur apidem. Et sunt auri coloris. Omne autem animal habet vescicam, ov ans autem non preter lacertarum dictum laba. In eodem Aristoteles: Omnia animalia dure teste apparent in vere plene ovis, et similiter in autumpno preter hyrcium comestibilem. Et serpentes cibant ova sua, et tortuose fovent, ut a frigore prohibeant. Et serpentes habent proprium, scilicet, quod possunt caput movere ad posterius, quiescente corpore. In eodem Aristoteles: Et serpentes habent costas multas numero dierum mensis, scilicet triginta. Et virgam non habent, quia non habent crura, et quoniam sunt maioris generationis habentibus virgam mediocrem. In libro de animalibus lorach: Vipera masculus mittit sputum suum in os femine. Et sic motu libidinis femina ore suo caput sui maris amputat, et sic concipit. Ante naturale complementum sui partus nati matricem sue matris lacerant et corrodunt, et sic ad lumen exeunt. Et sic moritur pater ex coitu, mater ex partu eius. In eodem Iorach: Cocodrillus modo masculus, modo femina, certa servans tempora. In pulvere et harena fovet ova sua. Et tanta est pellis eius durities, ut nec ullo telo penetrari possit. In eodem Iorach: Serpens amfivencia frigori se comittit. Vigil et sollicitus de ovis suis valde, cum cubat ea. Nam quedam pars eius quando dormit, altera tunc vigilat. Et cum incedit per semitam, duo regit capita, tunc capita alterius, non vero posterius consequitur. Et est alius super calcaneum ambulans in coitu suo et super caudam.

In the book on animals by Aristotle: Snakes are always mating with each other. And they have neither testicles nor penis. And all kinds of snakes make eggs. And the eggs of the snakes are arranged in a row in the womb according to their length. In the same Aristotle: The female is greater among the ovulating and begetting worms, as among lizards and frogs and snakes and spiders. And the spider does not hunt flies until it repairs what has been torn from its web. And the female gives birth and hunts. And they make a living by hunting fish. And at the beginning there will be worms from above and food from below [?]. In the same Aristotle: And worms which are born from animals, are first fed, then they do not receive food, but remain motionless, like those that are called bees. And they are of the color of gold. Now every animal has a bladder, except the lizards [?]. In the same Aristotle: All animals in general appear in the spring full of eggs, and similarly in the autumn, except for the edible hyrcia. And the serpents care for their eggs, and warm them carefully, in order to prevent them from being cold. And snakes have a peculiarity, namely, that they can move their head backwards, with their body at rest. In the same Aristotle: And serpents have many ribs according to the number of days of the month, namely thirty. And they have no penis, because they have no legs, and because they are of the older generation having a penis in the middle. In the book about animals Lorach: The male viper sends his spit into the mouth of the female. And so, in a movement of lust, the female cuts off the head of the male with her mouth, and thus conceives. Before the natural time of birth, the young vipers tear and injure their mother's womb, and thus come out into the light. And so the father dies from intercourse, the mother from giving birth. In the same Jorach: The crocodile is sometimes male, sometimes female, at certain times. It shelters its eggs in dust and sand. And the hardness of its skin is such that it cannot be penetrated by any weapon. In the same Iorach: The amphisbaena commits itself to the cold. It is very watchful and solicitus about its eggs when it lays them. For when a certain part of it sleeps, the other is awake. And when it walks along the path, it controls two heads, then the heads of the other, but does not follow the latter. And there is another walking on the heel in his union and on the tail.

In libro de animalibus Iorach: Quando senuerit lacerta, et obscurantur occuli eius et excecatur, tunc intendit contra solem ad radiosa ipsius, et occulos suos dirigit per foramen aliquod tempore matutino, quousque redeat visus eius et perfecte videat sicut prius. In eodem Iorach: Et cum senescit serpens et deficit virtus eius, dudum abstinet a cibo, et tunc excoriatur pelle per angusta petre, et sic per tempus manet imobilis, et postea redit eius virtus. Et si hic serpens ante potum suum venenum a se reicit et postquam potaverit, haurit ipsum. Et nudum hominem timet et fugit. Si vestitus, subito consurgit in eum. In eodem Iorach: Est serpens [boas]. Hic consequitur peccora, et lac de uberibus sugit, et quod post eum sucserit, moritur. Et est serpens scerastes cornutus. Insidiatur animalibus, occultans se luto et harena, et sic capit et interficit. Serpens beemoth, quod cum animal cinxerit cauda, ligat ipsum, quousque morsibus interficit. In eodem Iorach: Serpens stellio scorpioni maxime contrariatur, qui timet et fugit eum. Et scorpio similis cancro nigro. Cauda sua pungit animal, et imperitis aculeo venenum spargit. In libro de animalibus Aristoteles: Scorpiones cum mordent porcos nigros, interficient ipsos. Et si porcus post morsum intrat aquam, moritur cito. In libro de proprietatibus elementorum Aristoteles: Fuit in diebus Philipi regis via in monte armense. Interrogavit rex de illo, quod nullus transiret super viam illam, quin caderet. mortuus. Socrates ergo possuit speculum de calibe, in quo vidit duo dracones magnos. Et pervenerunt suum, et egrediebatur ex orificiis eorum, qui corrumpebat aerem. Rex vero precipit exiri ad montem illum, qua re interfecti sunt, et salvatus est locus ille. In libro de teriaca Galenus: Serpens, qui dicitur regulus, si quod viderit animal, cum moritur, et quando sibilat, moritur, quod audit sibilum eius. Et omnis bestia, que comederit ex illo mortuo, moritur statim. In libro de dietis universalibus Isaac: Contraria et repugnantia cum calore nimio, sicut tyrie serpentes et similia, vel frigore magno, sicut arannee, scorpiones et similia. In libro viatici Constantinus: Galenus: nuncquam in vita mea hominem hac infirmitate id est lepra, plenarie sanatum, nisi qui vinum bibit, ubi tyris inc dit et ibidem computruit. In eodem Constantinus: Andromacus causam conficiende tyriace maioris non fuisse nisi causam destruendi res venenosas. In libro de simplici medicina Serapion: Tyrus serpens efficit, nam sana membra inficit et mortificat, infecta vero a veneno prohibet. In eodem Serapion: Serpens, qui cerastes dicitur, quod si tenueris linguam eius et approximes ei venenum, aliud ipsum expellit, et humectatur, dum fuerit super ipsum. In libro complexionum Galenus: Salmandra, si igne spascio parvo moratur, ignis impressione non efficit, si moratur, aduritur. In libro de animalibus Iorach: Animal salamandra in igne vivit, et non exuritur. Et si mediocris est ignis, extingitur ab eo. Et si in aqua stagni moram fecerit hoc animal. quod gustaverit ex ea, moritur. Naturaliter fructus arboris veneno interficit. Et qui ex eis comederit, moritur. In eodem Iorach: Rimatrix serpens, si aquam aut aerem aut si quid ex cibo infecerit, si quis gustaverit, moritur statim. Grifo animal pennatum, pedes habens et rostrum aquille et corpus leonis. In locis diversis habitat, nam unius regionis preda minime sustentari sufficit. In eodem Iorach: Draco cristatus non habet venenum, quo inficiat. Sed, quem cauda cinxit, moritur. Est arbor zylarium. Hanc draco timet et fugit, in cuius fructu columbe delectantur. Et si umbra arboris venit ad orientem, fugit draco ad occidentem, et si ad occidentem, fugit draco ad orientem. Et si columbis insidiatur, et cum ab arbore separantur, ipsas interficit et devorat. In eodem Iorach: Est serpentis species, quam si calcaverit homo, antequam venenum eius sentit, moritur. Est et regulus serpens, scilicet, quod animal ipsum viderit aut audierit, ydropicum erit et moritur. In eodem Iorach: Et aspis situla, si cui venenum morsu infuderit, moritur siti. Et aspis obtabans, si quod animal pungxit, gravatur sompno, et sic moritur. Et serpens iaculus animal volatile. Animal quodcunque occurit ipsi, dum volat, inficit. Et est, quod sine sensu doloris moritur. Est alius, si quod tetigerit, dolore dinturno fatigabitur, et post moritur. In eodem Iorach: Aspis praster vagatur, curens apertis faucibus. Si quod infecerit, nimia membrorum distentione moritur. Aspis spectaficus, quem morsu leserit, liquefit eius caro sicut oleum, et moritur. eodem Iorach: Semper est iste aspis vigil valde et sollicitus. Cum acumine caude sue unam aurem obstruit, aliam ad petram deprimit, ne carmina incantantium eam audiat. Nam cum audierit ea, tunc dormit, et sic sine periculo interficitur. In eodem Iorach: Comorreis, qui, dum hominem leserit morsu, continue sanguinem sugit, et moritur. Et est serpens stupefaciens. Nam omne animal, quod viderit ipsum, ex stupore moritur. Et tardior est omnibus serpentibus et calidior, nam tempore frigidissimo pellem suam a se reicit. In eodem Iorach: Non est animal volatile aut ambulans aut aquaticum, quod nahas, id est basiliscus, videat, quin moriatur. Et super quod anhelat, moritur statim. Et omne animal naturaliter ipsum fugit preter mustelam. Nam et ipse eam consequitur et vincit, et morsu suo inficitur, et sic eum interficit. In libro de animalibus Aristoteles: Saliva hominis contrariatur animalibus habentibus venenum. Et animal, quod dicitur fercahe, quando comedit venenum, quod dicitur fex calidez, querit stercus hominis et comedit ipsum. Et odor rute contrarius est serpenti. In libro de malitia complexionis Galenus: Homo ex vipera cuiusque non eorum sa'iva ieiuna alium intermittit. In libro medicinali Avicenna: Hominis sputum, dum est ieiunum, interficit scorpiones et serpentes. In eodem Avicenna: Dentes hominis triti et pulverizati super morsum vipre curat eam, et stercus eius pulverizatum super morsum hominis. In libro de anima Aristoteles: Omnia animalia morsu a cane rabido furiunt citius preter hominem. In libro viatici Constantinus: Et cum incidant in passionem timendo aquam, quasi canes latrant et rascescant, cum aquam inspiciant, et ut trementes. In libro de simplici medicina Serapion: Si quod animal canis rabidi venenum infecerit, hoc ydroforbiam ncidet. Nam timore aque, vel ut videat ipsam aut gustet, moritur. In eodem Serapion: Si carnem animalis solam morsu tetigerit, sine mentis al enatione scabie et pruritu indeficienti deficit, sed si verum leserit, alienationem mentis incurrit, et moritur.

In the book on animals of Jorach: When the lizard is old, and its eyes are darkened and it is blind, then he directs its eyes toward the sun's rays, and looks through an opening for some time in the morning, until his sight returns and he sees perfectly as before. In the same Jorach: And when a snake grows old and its strength fails, it abstains from food for a long time, and then its skin is shed by crawling through a narrow crack in a stone, and then it remains immobile for a time, and afterwards its strength returns. And this serpent, before drinking, casts away the poison from itself, and after it has drunk, he ingests it again. And the is afraid of a naked man and runs away. If the man is clothed, the serpent quickly attacks him. In the same Jorach: There is a serpent called boa. It follows cows and sucks milk from their udders, and it sucks enough that the cow dies. And the cerastes is a horned snake. It ambushes animals, hiding itself in mud and sand, and thus captures and kills. The behemoth serpent encircles an animal with its tail, binds it, and kills it with its bites. In the same Jorach: The newt is most opposed to the scorpion, which it fears and flees from. And the scorpion is like a black crab. The animal stings with its tail, and sprinkles poison with its sting on the inexperienced. In Aristotle's book on animals: When scorpions bite black pigs, they kill them. And if a pig enters the water after being bitten, it dies quickly. In the book on the properties of the elements by Aristotle: In the days of King Philip there was a road on the mountain of Armense. The king asked about it, because no one could pass over that road without falling dead. Socrates had a mirror of steel, in which he saw two great dragons. And something came out of their mouths, which corrupted the air. But the king ordered men to go out to that mountain, where they killed the dragons, and that place was saved. In the book on theriac by Galen: If an animal sees the snake called regulus [basilisk], it dies, and when the serpent hisses, he dies who hears the hiss. And every animal that eats from an animal killed by the serpent dies immediately. In the book on diet in general by Isaac : Some find excessive heat repugnant, as tyrus snakes and the like, or dislike great cold, as spiders, scorpions and the like. In the book of the Viaticus of Constantine and Galen: Never in my life was a man fully healed of this infirmity, that is, leprosy, except he who drank wine, where the tyrus was cut up and rotted. In the same Constantine: Andromachus had no reason for committing great tyranny except for the purpose of destroying poisonous things. In Serapion's book on simple medicine: The serpent tyrus makes a remedy for snake bite, for while it infects and kills healthy members, it prevents infected ones from being poisoned. In the same Serapion: A serpent, which is called cerastes, because if you hold its tongue and approach it with poison, it expels something else itself, and is moistened while it is upon it [?]. In Galen's Book of Combinations: The salamander, if it remains in the fire for a short time, is not effected by the fire; if it remains longer, it is scorched. In Jorach's book on animals: The salamander lives in the fire, and is not burned. And if there is a moderate fire, the salamander extinguishes it. And if this animal enters the water of a pond, whoever tastes the water dies. The salamander poisons the fruit of a tree, and whoever eats the fruit dies. In the same Jorach: If the natrix, a snake, infects the water or the air or some food, if someone tastes it, he dies immediately. The griffin is a feathered animal, having the feet and beak of an eagle and the body of a lion. It lives in many places, for the prey of one country is not enough to sustain it. In the same Jorach: The crested dragon has no poison with which to infect, but anyone encircled by its tail, dies. It is afraid of and flees the peridexion tree, in whose fruit doves delight. And if the shadow of the tree comes to the east, the dragon flees to the west, and if it comes to the west, the dragon flees to the east. And he lies in wait for the doves, and when they are separated from the tree, the dragon kills and devours them. In the same Jorach: There is a species of snake [dipsa] which, if a man steps on it, he dies before he feels its poison. There is also a snake called regulus, and any animal that sees or hears it, will be afflicted by dropsy and will die. In the same Jorach: And the asp called situla, if it pours poison into someone with its bite, he dies of thirst. And anyone the asp has stung is burdened with sleep, and thus dies. And the serpent jaculus is a flying animal. Whatever animal it encounters while flying, it infects, and those infected die without feeling pain. There is another, if it touches anyone, he will be exhausted by pain for a day, and afterwards he will die. In the same Jorach: The asp called prester walks with open jaws. If anyone becomes infected, he dies from excessive distension of the limbs. If the asp called spectaficus bites anyone, his flesh melts like oil, and he dies. In the same Jorach: The asp is always very watchful and anxious. It stops one ear with the point of its tail and presses the other to a rock, so that it may not hear the songs of the enchanters. For when it hears them it sleeps, and is thus killed without danger. In the same Jorach: The asp called comorreis [emorois] when he has wounded a man with a bite, continually sucks the blood, and the man dies. And it is an amazing snake, for every animal that sees it dies of astonishment. And it is slower than all snakes and warmer, for in the coldest time it sheds its skin. In the same Jorach: There is no flying or walking or aquatic animal that the nahas, that is the basilisk, looks at without that animal dying. And as soon as he hisses, the animal dies immediately. And every animal naturally runs away from the weasel, for he also pursues and overcomes the serpent, but is infected by its bite, and thus is killed. In Aristotle's book on animals: The saliva of man is harmful to animals that have poison. And the animal which is called fercahe [?], when it eats the poison which is called the dregs of heat [?], finds human dung and eats it. And the smell of rue is harmful to a snake. In the book on the malice of the complexion by Galen: If the viper tastes the saliva of a fasting man, it dies. In Avicenna's medical book: A man's spittle, while he is fasting, kills scorpions and snakes. In the same Avicenna: A man's teeth ground and pulverized over the bite of a viper cures it, as does a man's dung pulverized over the bite. In Aristotle's book on the soul: All animals, bitten by a rabid dog, are more furious than man. In the book of the Viaticus of Constantine: And when they fall into passion, fearing the water, they bark and scratch like dogs, when they look at the water, and it as if they are trembling. In Serapion's book on simple medicine: If an animal is infected by the poison of a rabid dog, it will be afflicted with hydrophobia. For he dies from fear of water, either to see it or to taste it. In the same Serapion: If he touches only the flesh of a bitten animal, without mental exhaustion he fails due to scabies and itching, but if he has violated the truth, he incurs mental alienation and dies [?].

In libro de membris Esculapiusa: Si calcabit sosac, id est equus, ubi vestigium fuerit douin, id est ursi, accidit stupor pedi eius. Et quando calcaverit zarin, id est leo, super cortices quercus, formidabit continuo. In eodem Esculapius: Cepas agrestes quando calcavit zebec, id est lupus, gravatur crus eius. Zaryn, leo, cum dormit, si qua navis eum gestaverit, mergitur plus solito. Quodum evigilat leo, tunc eius cedit pondus. In eodem Esculapius; Cum viderit elefans arietem, timet et fugit ipsum. Lupus fugit yrcum et timet ignem. In eodem Esculapius: Leo terretur ex gallo albo et timet ignem. Leopardus cum viderit [cum] craneum hominis, tunc fugit. In eodem Esculapius: Qui sederit supra pellem leonis, recedunt ab eo emorydes. Et [qui] linit corpus suum cum sepo renum leonis aut qui inungitur cum stercore leonis, terrentur ab eo lupi. In eodem Esculapius: Quando suspendit quis zebec, id est lupi, [caudam] ad presepe vaccarum, non appropinquabit ei lupus. In eodem Esculapius: [Si] douin, id est ursus, ex fermento panis, cum calidus sit, valde gusta - verit et nutritur ex eo, subito tunc ex humore viscoso replet capud suum, et excecabit ipsum. Quando eradicas oculos ipsius et ligaveris supra adiutorium sinistrum hominis, mitigant quartanam eius. In libro Romanorum Pythagoras: [Si] portabit secum homo lignum, quo ustulatum fuerit hominis os, non latrabunt tunc nec consurgent adversus eum canes. Cum tu acceperis lapidem, quem momordit canis [rabidus], et possueris in vino hominis, iracundus et contentiosus erit, qui ipsum biberit. eodem Pythagoras: Si sumatur tyca, superfluitas ex aure relyz, id est canis, sinistra, et suspendatur febricitantibus peryodice, confert eis. Et qui hauserit ex sanguine adyb, id est lupi, lunaticam aut melancoly cam [passionem incidit, postquam continue comederit ipsum. In eodem Pythagoras: Adyb oculum eradicatum cum viderint, timent et fugiunt domestica quadrupedia omnia. In eodem Pythagoras: Homo in sua passione quando lunam senserit, canini dentes adyb, id est lupi, curant eum. Si quod animal minxerit supra urinam adyb calidam, non concipiet unquam. In eodem Pythagoras: Si induat quis pellem ovis, quam comedit adyb, non cessat scabies in eo et pruritus vehemens. [Si] ponatur pellis ovis cum pelli lupi, abraditur lana de pelle ovis. In eodem Pythagoras: Si tendatur corda de pelle adyb vel obez, id est intestinis lupi, cum cordis ovium, rumpit eas, et auffert omne temperamentum ab eis, et prohibet equos ab infussione.

In the book on the limbs of Aesculapius: If a sosac, that is, a horse, steps on the track of a douin, that is, a bear, a stupor happens to his foot. And when he treads on the track of the zarin, that is, the lion, he will immediately be afraid. In the same Aesculapius: When a zebec, that is, a wolf, has trodden on wild onions, his leg grows heavy. When Zaryn, the lion, sleeps on any ship that carries him, the ship is more likely to sink. When the lion wakes up, then his weight grows less. In the same Aesculapius; When the elephant sees the ram, it is afraid and runs away. The wolf flees from the forest when it is afraid of fire. In the same Aesculapius: The lion is frightened by a white cock and is afraid of fire. When the leopard sees the skull of a man, he runs away. In the same Aesculapius: He who sits on the skin of a lion, the hemorrhoids will depart from him. And he who smears his body with part of a lion's kidney, or he who is anointed with the dung of a lion, the wolves are afraid of him. In the same Aesculapius: If the tail of a zebec, that is, a wolf, is hung on the cow's pen, the wolf will not come near it. In the same Aesculapius: If a douin, that is, a bear, eats much from the leaven of bread when it is hot, and is nourished by it, then suddenly its head fills with a viscous fluid, and dries itself out. If you root out its eyes and tie them over the left hand of a man, they mitigate a quarter of it [?]. In the book of the Romans by Pythagoras: If a man carries with him a piece of wood with which a man's bone has been carved, then the dogs will not bark at him, nor will they rise up against him. If you take a stone which a rabid dog has bitten, and drink it in wine, he that drinks it shall be hot-tempered and contentious. In the same Pythagoras: If tica [?] is taken from the excess of the left ear of a relyz, that is, a dog, and it is regularly worn by feverish people, it comforts them. And he who has drawn from the blood of wolves, falls into a lunatic or melancholy passion, after having continually eaten of it. In the same Pythagoras: When they see an uprooted eye, they fear and flee from all domestic quadrupeds [?]. In the same Pythagoras: When a man in his passion has sensed the moon, the teeth of the canine, that is, the wolf, will take care of him. If an animal pours hot urine on itself, it will never conceive. In the same Pythagoras: If a man puts on the skin of a sheep, the itch does not cease in him and the itching is violent. If a sheep's skin is placed with a wolf's skin, the wool is removed from the sheep's skin. In the same Pythagoras: If the hearts are drawn out of the intestines of the wolf, with the heart of the sheep, it breaks them, and takes away all temperament from them, and prevents the horses from being infected [?].

In libro de naturalibus Zenon: Si torqueas os cuiuspiam animalis, idem os in primis genituris fetibus eiusdem matris similiter torqueri naturaliter dubium non est. In eodem Zenon: Equa feta [si] odoratur, quod est ex cepo renum vacce, egreditur eius partus. In eodem Zenon: Si vis, quod redeat bestia ad hospitium, line frontem eius cum cepe maris et riso, et si ponis cepame contritam cum pulvere risid supra cornui vituli vaccarum, vadit cum eo, quo vult, cum pauco labore. In eodem Zenon: Quando intromiseris in anum ovis altyt, cadit lana eius. In libro de sensibus Belbetus: Oves, qui comedunt ex herba, ubi coeunt, sanguisuge generantur in eis, et comedunt hepar earum. In eodem Belbetus: Pestilentia, que accidit in peccoribus omnibus, est, cum in vere et postremo estate in telis suis pullificant areanee per herbas agrorum. Et quod ex ea gustaverit, moritur. In eodem Belbetus: Quando calefit capud animalis in sole, cui supersunt ungule, et inungitur ipsum oleo roseaceo, tunc moritur animal saucciatum. Si nutritur dyptanno aut poleo, non apparebit in eo vulnus. Et quando animal moritur in fuga, moritur vestigium eius, nec sentitur amplius, In eodem Belbetus: Animal comedens tamariscum, replebitur aqua, et disolvitur aqua, et disolvitur splen eius. Cum subfumigas domum cum ungula muli sinistra, non remanebit in eo animal sores. In libro de animalibus Aristoteles: Si mus potaverit aquam, moritur. In eodem Aristoteles: Si homo ferat talpam ad labadyek, id est talem regionem, non cavabunt terram nec vivent. In libro de iuvamentis membrorum Galenus: Induat epylenticus pellem capre et approximet eam cuti eius et prosuperfundatur ei aqua frigida, accelerat casum eius. In libro viatici Constantinus: Caprinum epar si detur epilenticis, epilencia apparet. In eodem Constantinus: Pili quoque canis albi ullam nigredinem albentis colo si fuerint suspensi, valent, et si fel ursinum similiter suspendas. In libro Romanorum Pythagoras; [Si] fiat anulus ex ungula zamiuh, id est asini, nigredinem non habentis, et induat ipsum epylenticus, prohibet eum, ne cadat. In eodem Pythagoras: Quando corzi, id est os, hominis mortui supra illum, qui conqueritur de ventri suo, suspenditur, sanatur. Et si ligaveris fel felisa animalis sub umbilico suo, solvit ventrem. In libro medicinali Avicenna: Lepus silvestris frigidus est et siccus. Coagulum eius cum bibitur tribus diebus cum acceto post purgationem menstruorum, prohibet impregnationem. In libro de naturalibus Zenon: Ex leporibus masculis sunt femine, et femine masculi. Quando eib, cui advenit rigor ex febre, si suspendatur cor leporis aut soricis pes, confert. In eodem Zenon: In egritudinibus colicise tunc orcob, id est coagulum leporis, suspenditur super illum, qui habet colicam, et iuvat eum. Cum petitur, quod de tabzin, id est umbilico, infantis egreditur, et ponitur sub lapite anuli, tunc ei, qui vestit ipsum, non advenit colicad passio. In eodem Zenon: Si asemuni, id est dentes pueri, cum primis cadunt, suspendantur super mulierem, prohibet conceptum eius. Aut quando bibit sanguinem leporis, aut si anularem abortivi suspendat super se, mulier non concipiet. In eodem Zenon: Et [si] acceperis pedem testudinis dextrum, ac si suspenderis super pedem dextrum podagrici, confert, similiter sinistrum in sinistro. Et in cuius naribus continuatur pruritus, lubrici comedunt ventrem eius.

In the book on nature of Zeno: If you twist the mouth of any animal, there is no doubt that the same bone will be twisted in the same way in the first-born offspring of the same mother. In the same Zeno: If a mare smells the odor of the cow's kidneys, her foal comes out. In the same Zeno: If you want the animal to return to the shelter, line its forehead with sea onion and rice, and if you place crushed onion with rice powder on the horn of the cow's calf, it will go where anyone wants it to, with little effort. In the same Zeno: When you enter into the old sheep's neck, its wool falls off. In the book on the senses of Belbetus: When sheep come together to eat grass, leeches are born in them, and they eat their liver. In the same Belbetus: The pestilence that occurs in all chests happens when, in the spring and the last of summer, the grass of the fields produces pollen. And he who has tasted of it dies. In the same Belbetus: When the head of an animal is heated in the sun, and the hooves are left, and it is anointed with rose oil, then the wounded animal dies. If he is nourished with dittany or poleus, a wound will not appear in him. And when an animal dies in flight, its footprints disappear and are no longer found. When you fumigate a house with the left hoof of a mule, no animal will remain in it. Aristotle in his book on animals: If a mouse drinks water, it dies. In the same Aristotle: If a man carries a mole to the region of Labadyek, it will not dig in the earth there and will not live. Galen, in his book on the injuries of the limbs: Let the epileptic puts on the skin of a goat and bring it close to his skin, and cold water be poured over him, and it will hasten his fall. In the book of the Viaticus of Constantine: If a goat's liver is given to an epileptic, it his epilepsy is made apparent. In the same Constantine: If the hairs of a white dog, without any blackness in the white color, are hung up, they are valid [?], as is the fur of a bear hung in the same way. In the book of the Romans by Pythagoras: if a ring is made from the hooves of a zamiuh, that is, an ass having no blackness, and the epileptic puts it on, it prevents him from falling. In the same Pythagoras: When the corzi, that is, the bone, of a dead man is suspended over one who complains of his stomach, he is healed. And if you bind the gall of an animal over a man's navel, it loosens his belly. In the book on Medicine of Avicenna: The wild hare is cold and dry. Its clot, when drunk for three days with vinegar after cleansing the menses, prevents impregnation. In the book on nature of Zeno: From hares there are male females, and female males [?]. When the heart of a hare or a shrew's foot is suspended ove one who has stiffness from a fever, it helps. In the same Zeno: In diseases of colic, if an orcob, that is, a rabbit's clot, is suspended over him who has colic, it helps him. If a child's tabzin, that is, the navel [umbilico], comes out, and is placed under the stone of a ring, then the one who wears it does not suffer any pain [?]. In the same Zeno: If the teeth of a child, when they first fall out, are hung over a woman, it prevents her from conceiving. Or when she drinks the blood of a hare, or if she hangs an abortive ring upon herself, the woman will not conceive. In the same Zeno: And if you take the right foot of a tortoise, and if you hang it over a right foot that has gout, it helps, and likewise the left on the left. And in whose nostrils the itch is continued, the slipperiness consumes his belly ]?].

In libro Romanorum Pythagoras: Quando sibi applaudent aves aut bestie, tunc erit tranquillitas in hominibus et amicitia. Et cum adversantur sibi, tunc significat invidiam hominum et seditiones magnas. In eodem Pythagoras: Zab, id est craneum hominis antiquum, quando ponitur in turri columbarum, habitant in ea columbe et quiescunt. Si ponatur lac mulieris lactantis virginem suam a bymatu in quadratua et suspendatur in turri apud introitum columbarum et exitum, habitant et multiplicantur. In eodem Pythagoras: Nam [si] ponunt matres hyrundinum super oculos erutos cecorum pullorum herbam iazor, tunc videbunt sicut prius. [Si] penne aquilarum ponuntur cum pennis aliarum avium, corrodunt, mortificant et adnihilant eas. In eodem Pythagoras: Sanguis upupe, illinitus homini dormienti, demoniacab gignit fantasmata. Et [si] penne upupe ponuntur super capud hominis, tunc sedante sodam, id est dolorem. Si suspendatur lingua upupe super eum, qui patitur multam oblivionem, ei confert. In libro de sensibus Belbetus: Extende pilum azuth, id est equi, supra portam domus, non ingredietur domum illam cynifex, dum stat pilus in ea. Quando mergis zenob, id est muscas in [a]qua, donec moriantur, deinde sepelis eas in terra, vivificantur. In eodem Belbetus: [Si] carnem vacce tauri comminues et misces cum lazech, ubi putrescat, generantur ex ea apes multe sine pedibus, et cum se generantur apes, tunc ore suo concipiunt, semen suum ex ore rapiunt. In eodem Belbetus: Putrefacit lazech cum carne asini, et fient ex ea vapes. Et cum putrescit caro equorum, fiunt crabrones. Et fit animal volatile surcoch ex carne muli putrida.

In the book of the Romans by Pythagoras: When birds or beasts applaud themselves, there will be tranquility among men and friendship. And when they oppose themselves, it signifies there will be envy in men and great seditions. In the same Pythagoras: When zab, that is the skull of an old man, is placed in a tower of doves, the doves dwell in it and rest. If the milk of a lactating virgin woman is placed in a box and hung in a tower at the entrance and exit of the doves, they will live and multiply. In the same Pythagoras: For if the mothers of the swallow put the grass of yazor over the eyes of blind chicks, they will see as before. If the feathers of eagles are placed with the feathers of other birds, they corrode, kill and destroy them. In the same Pythagoras: If the blood of a hoopoe smeared on a sleeping man, it causes dreams of demons and phantasms. And if a feather of a hoopoe is placed on the head of a man, his pain will be soothed. If the tongue of a hoopoe is hung with a noose over him who suffers much forgetfulness, it helps him. In the book on the senses of Belbetus: Spread the hair of the azuth, that is, of the horse, over the gate of the house, a thief will not enter that house while the hair there. When you immerse zenob, that is, flies, in water until they die, then you bury them in the ground, they are revived. In the same Belbetus: If you crush the flesh of a cow and a bull and mix it with lazech, where it rots, many bees are born from it without feet, and when bees are born, then they conceive with their mouths, and snatch their seed from their mouths. In the same Belbetus: If lazech is rotted with the flesh of an ass, from it a vapor will come. And when the flesh of horses rots, they become hornets. And the flying animal surcoch comes from the rotten flesh of a mule.

In libro de membris Esculapius: Membrum hominis piscis ados si tetigerit, riget et gravat ipsum et stupefacit. Quod ex eo pisce c mederit, epylenticum erit. In eodem Esculapius: Piscis elim, qui epar eius comederit, non cessat in eo pruritus et scabies, et calvescunt cito. Qui stintos comedunt, gravantur eorum testiculi. In eodem Esculapius: Homo quando viderit piscem harym, inebriat, et movet eum ad rixas et contentiones. Postquam comederit, placatur ira eius. Cum pluit, occultat se piscis corez in cavernis, quia, dum cadit super eum pluvia et haurit eam, excecatur, et post moritur. In libro Romanorum Pythagoras: Misce git cum oleo aut pinguedine iusquiami, et cum possueris ipsum super aquam, aggregantur et inebriantur inde pisces. Si suspenderis rubeum tyntar apud cantum ranarum, cessat clamor earum. In eodem Pythagoras: Est testudo palestris et marina, si cuiuspiam pedem testudinis dextrum navis gestaverit, tardius eam fieri solito e dubium non est.

In the book on the limbs of Aesculapius: If a man's limb is touched by a fish, it stiffens and weighs him down and stuns him [probably a reference to the torpedo]. From this fish comes healing of the epileptic. In the same Aesculapius: If a fish eater eats its roe, the itching and scabies do not cease in him, and he will soon become bald. Those who eat offal, their testicles are burdened. In the same Aesculapius: When a man sees a harym fish [?], he becomes intoxicated and is moved to quarrels and strife. After he has eaten it, his anger is appeased. The corez fish [?] hides itself in the caves, because, when the rain falls on him and he absorbs it, he is blinded, and afterwards dies. In the book of the Romans by Pythagoras: Mix oil or lard, and when you put it on the surface of the water, the fish come together and get drunk. If you hang something red where the frogs are singing, their cry ceases. In the same Pythagoras: There is a sea-turtle, and if the right foot of this turtle is carried by a ship, there is no doubt that it will be slower than usual.

In libro de venenis Alchyldis: Animal, quod audierit sibilum sibili serpentis, hoc moritur. Et super quod cadit visus nazi, id est bazilisci, moritur statim. In eodem Alchyldis: Sputum, quando ieiunus est homo, cum pulvere aristologie, reptile, quod ex eo gustaverit vel olfecerit, moritur. Et serpens, qui rutam gustaverit vel olfecerit, infirmabitur vel moritur. In eodem Alchyldis: Ex confectione arnaglose, et sedim aggerantur ex eo reptilia et reficiuntur. Et cum cornu cerastes appropinquat, veneno in scillam convertitur nec minuitur. Si nudus est homo, fugit eum serpens ille. In eodem Alchyldis: Cum acceperit quis corticem radicis aggrestis et possuerit super scorpionem, interficiet eum. Quod post morsum scorpionis aquam intravit, citius infirmatur vel moritur. In eodem Alchyldis: Aspergitur ortus et roratur ex elixatura vermium, tunc fructus eius vermes si comedunt, morientur. Dum intromiseris in antrum formicarum atach vespercilionem coherentem, non exibunt antrum ille formice, nec per ipsum amplius cibum coligunt. In eodem Alchyldis: Est locus, cui sanguis menstruus aspersus fuerit. Non accedunt ad eum unquam formice, et arescit ex eo plante, et reptile, quod gustaverit, moritur. In eodem Alchyldis: Venenum tyri serpentis aliorum venena expellit, et in igne dum venenum salamandre possuerit, extingit ipsum. In libro de animalibus Aristoteles: Quando testudo comederit de corpore viperarum, comedit gorganum montanum. Et quando mustella occurrit serpenti, comedit rutam. In libro Romanorum Pythagoras: Pregnanti serpens, abortit. Si super eum est, dum parit, egreditur eius partus. In eodem Pythagoras: Suspendatur serpens super dolentem dentes, et confert ei. Corium serpentis, cum stringatur super hancam mulieris, accelerat partum. In eodem Pythagoras: Venenum caude cervi, et cor serpentis, vel dentes omnium serpentum, quando eos, dum vivunt, et suspenderis super eam, que quartanam habet, eradicant eam. Cum suffumigas domum cum pulmone asini, mundas eam ab omni reptili et serpente. In eodem Pythagoras: Quando mergis azambora, id est scorpionem, in oleo, et moritur. Cum roratur super ipsum accetum, vivificatur.

In Alchyldis's book on poisons: An animal that hears the hissing of a snake dies. And if the sight of a nazi, that is, of a basilisk, falls on anyone, he dies immediately. In the same Alchyldis: The saliva of a man who is fasting, with the dust of aristology [?], will kill any reptile that tastes or smells it. And the serpent that has tasted or smelled rue, will be weakened or will die. In the same Alchyldis: From the confection arnaglose and the sediment assembled from it, the reptiles are replenished [?]. And when the horned cerastes approaches one of the Psylli [a people in Libya] its poison is changed and they are not harmed [?]. If a man is naked, the serpent flees from him. In the same Alchyldis: When anyone takes the skin of a wild root and lays it on a scorpion, it will die. Those who enter the water after being bitten by a scorpion quickly become sick or die. In the same Alchyldis: If you scatter a mixture of boiled worms, and the worms eat its fruits, they will die. If you stick a bat to the entrance of an ant nest, the ants will not leave the nest there, and they will not collect food through the entrance anymore. In the same Alchyldis: Ants will never approach a place where menstrual blood was sprinkled, and plants wither from it, and any reptile that has tasted it dies. In the same Alchyldis: The poison of the tyrus snake expels the poison of other snakes. A fire where the poison of the salamander is present, will be extinguished. In Aristotle's book on animals: When a tortoise eats the body of a viper, it eats a mountain gorganum [?]. And when the weasel is poisoned by a the snake, it eats rue. In the book of the Romans by Pythagoras: A pregnant serpent aborts [?]. If it is upon her while she is giving birth, her birth comes out [?]. In the same Pythagoras: If a serpent is hung over one who has painful teeth, he is comforted. The skin of a snake, when tied over a woman's arm, hastens childbirth. In the same Pythagoras: The poison of a deer's tail, and the heart of a serpent, or the teeth of all serpents, when they are alive and hung upon it, they will eradicate it on the fourth day [?]. When you fumigate a house with the lungs of an ass, you cleanse it of every reptile and snake. In the same Pythagoras: When you drown an azambora, that is a scorpion, in oil, it dies. When it is sprinkled with vinegar, it is revived.