[37] “However erroneous it may now be considered, the theory of creation held during the Middle Ages, was both beautiful and noble, and in a fairly accurate manner may be summarized as follows: On the fall of the tenth legion of the citizens of heaven, God resolved to create man to take the place of the fallen angels. He evolved this world for the home of the new creation, and all things that He then made. The celestial bodies, the vegetable and animal kingdoms were formed solely and entirely for man alone, as the centre round which the whole of creation revolved. There was no idea then that the world in which man was placed formed only one of many such inhabited homes, and that our sphere was simply an insignificant fragment of a vast universe. The celestial bodies, it was held, were created not only to give light and heat to generate metals and precious stones, but to govern the affairs of men, and enable them to foretell events. The vegetable kingdom was to furnish food and medicine not only for man’s body but likewise for his mind. Lastly, the animal creation provided him with servants, with food for his bodily wants, and with moral lessons and examples for those of his soul. This I venture to advance as a tolerably accurate summary of the theory of creation held during the Middle Ages and until nearly the close of the seventeenth century, and, if correct, it will appear from it that each part of creation was viewed not only in an outward and material manner, but also in an interior and spiritual one.”—_André._ [38] “De leonibus, quaram copia est in Africa.” The illustration is a facsimile of the one given in this section of Munster’s book. [39] Bussy D’Amboise, 1607, writes— “An angry unicorne in his full career Charged with too swift a foot a jeweller That watch’d him for the treasure of his brow, And ere he could get shelter of a tree Nail’d him with his rich antler to the earth.” [40] Ctesias says that its flesh is so bitter that it cannot be eaten. [41] “Topsell nameth two kingdomes in India (the one called Niem, the other Lamber), which he likewise stored with them.”—_Speculum Mundi._ [42] As for example: Bacci’s book “Discorso dell’ Alicorno,” published at Florence in 1573, and the “De Unicornu Observationes novæ” of Thomas Bartholinus, bearing date 1645. Caspar Bartholinus had already, in 1628, written “De Unicornu ejusque affinibus.” Then we have Bereus’ “De Monoceroti,” 11667; Catelan’s “Histoire de la Licorne,” 1624; Frenzel, “De Unicornu,” 1675; Stolbergk’s “Exercitatio de Unicornu,” 1652; Sachs’ “Monocerologia,” 1676; and the “Notice en refutation de la non-existence de la Licorne” of Laterrade, bearing the very recent date of 1826. [43] Mutianus tells us that when the moon is on the wane the monkeys are sad, but that they adore the new moon with liveliest manifestations of delight.